A glimpse of eternity very useful to awaken sinners and to comfort saints : profitable to be read in families / by A.C.

A Glimpse of Eternity . 2 Cor. 4. 18. The things which are not seen , are Eternal .

The Introduction .

IN the eighth and some following verses , are recorded the sufferings of Paul , and other Apostles and Believers ; they were troubled on every side , perplexed , persecuted , cast down : and this hath been the continual Lot of Gods People ; though some times have been more favourable , yet there is scarce any time in which they have wholly been free from sufferings . When the rage of Persecution by the Roman Emperours was allayed , and some pleased themselves , because the Emperours were turned Christians : Augustine tells them , the Emperours indeed were turned Christians , but the Devil was not turned Christian ; and as long as there is a Devil in Hell , and wicked men on Earth , all that will live Godly in Christ Jesus , shall suffer Persecution . Christ the head of the Church , whom Bernard calleth the Bridegroom of bloods , ( a a Sponsus sanguinum . ) espoused his Church to himself upon the bed of his Cross , his head begirt with a pillow of thorns , his body drencht in a bath of his own blood ; and if the head was crowned with thorns , it is unsuitable that the feet should tread upon Roses ; if they called the Master of the house Belzebub , much more those of his houshold . ( b b Mat. 10. 25. ) Christ himself drank of the Brook in the way , ( c c Psal. 110. 7. ) and all his followers must drink of the same cup that he drank of : But though this hath been the Lot of all believers , yet the dreggs of this cup have been usually prepared for the Dispensers of Gods Word , ( d d Mat. 20. 23. ) the Standard-bearers of this bloody band ; as if to Preach , were nothing else but to stir up the rage of men . There is no rakn , or sort of men that hath been exposed to so much contempt , and suffering ; If I were ( saith Jerome ) a Basket-maker , or a Garland-weaver , or any low Trade , that would make me sweat for the bread I eat , no man would maligne me , no man would traduce me ; but now I give my self to the study and interpretation of Scripture , now I am a Preacher , a Writer , I am blotted with the obloquies of men .

As long as Christ was working at his Fathers Trade , and was employed , as Justin Martyr expresseth it , in making Bedsteads and Plows , ( f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) no man opposed him ; but when he was Baptized , and went out to Preach the Gospel , presently he i● tempted by Satan and persecuted by wicked men : as long as the Apostles were mending their Nets , and following their fishing trade , none troubled e Concionari nihil aliud quàm excitare in se furorem . Luther . them ; but when of fishers , they were made fishers of men , they are forthwith made a spectacle to the world , and Angels , and men ; and so the Apostle expresseth it , verse 11. We which live , are alwaies delivered to death for Jesus sake ; there were but few of them left alive , but were by the rage of Tyrants put to cruel deaths ; those that survived , though they had not yet resisted unto blood , yet daily expected when they should be offered up as a bloody sacrifice , and were at present under great sufferings : bearing about in their bodies , the dying of the Lord Jesus , ver. 10. But did they hereupon repent of their engaging in the work of the Lord , or sink down under discouragement and dispondency of Spirit ? Nothing less ; ver. 16. for which cause we faint not , ( g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) the word signifieth to shrink back , as cowards in warre ; to sink down as a Porter under an overheavy burden . As one man , by the help of an Engine is able to lift up a heavy weight , which ten or twenty men might in vain attempt by their own strength : so the Apostles went chearfully under that presiure of Affliction , which would have sunk the stoutest spirits , not supported by Divine Grace . For which cause we faint not ; if you would know for what cause , what it was that supported them : there are two causes rendred , one respecting the Corinthians , to whom he writes , that is , partly laid down , ver. 12. So then , death worketh in us , but life in you ; we dye , that you might live by our death ; we suffer , that you may be strengthned by our sufferings ; and partly , verse 15. All things are for your sakes , all the streights we are put to , turn to your advantage ; if we dye , it is to confirm you by ou● sufferings ; if God shall deliver us , and restore us again to you , it is for his glory , and your good , that the abundant grace might by the thanksgiving of many , redound to the Glory of God : and that is one cause why he fainted not ; he counted not his life dear to him , so as he might be helpful to their faith . The other cause respects the Apostles themselves ; their great sufferings made both for their present spiritual good , and for their future happiness .

1. Their present Spiritual good , the cold blasts of persecution beating upon the outward man , by a Spiritual antiperistasis , augmented the heat of Grace within , for which cause we faint not ; for though our outward man perish , yet the inward man is renewed day by day : He was three times beaten with rods , five times he received forty stripes save one , (h) (h) 2 Cor. 11. 24. &c. But as they say , the Bear is made fat with blows , and the Ass battles with pricking and beating ; (i) (i) Pascitur pungitivis . so it was in a spiritual sense with our Apostle : he was once stoned , but (k) (k) Per tot lapides p●trae conjungitur uni . by those stones he was knocked nearer to Christ the corner stone : he thrice suffered shipwrack , but like Noah's Ark , was lifted up nearer to Heaven , by those floods of great waters ; he was in Journeyings often , but every time his salvation was nearer than before .

2. Their future happiness ; verse 17. Our light affliction which is but for a moment , worketh for us a far more exceeding , and eternal weight of Glory . For Affliction , there is Glory ; for light affliction , a weight , an exceeding , a far more exceeding weight ; for short affliction , that lasts but for a moment , an eternal weight of Glory . And this it was they had chiefly in their eye : so in this v. While we look not at the things which are seen , but at the things which are not seen : Things seen , and not seen , are I conceive , the same with what else-where he calleth things present , and things to come , (l) (l) 1 Cor. 3. 22. and things above , and things on the earth , (m) (m) Colos. 3. 1. and things of the life that now is , and of that which is to come (n) (n) 1 Tim. 4. 8. : and so the Apostle explaineth himself in the following words , the things that are seen , are temporal , but the things that are not seen , are eternal .

The whole Verse falleth under a twofold Consideration .

1. Relative , as they are a reason why they fainted not under their present troubles ; as Moses chose rather to endure affliction with the People of God , than to enjoy the pleasures of sin , because he had an eye to the recompence of reward , (o) (o) Heb. 11. 25 , 26. and our Saviour Christ , for the joy that was set before him , endured the Cross , and despised the shame ; (p) (p) Heb. 12. 2. so the Apostles having their eye upon things invisible , and eternal , made light of all their present sufferings , and persecutions .

2. Absolute , and so they shew what the Apostles made their aim and end ; that is implyed in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth to look , as the Archer doth at the mark he shooteth at ; there were some things they made their great business , which was the mark they shot at , the great end they propounded to themselves , and what they were is first specified , then more fully explained .

First , Specified , and that

1. Negatively , what they look'd not at , things seen , (q) (q) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the things of this life , which are things visible to the eye . (r) (r) Objecta sensibilia .

2. Affirmatively , shewing what were those things which they made the matter of their choice , the great objects of their desires and endeavours ; things not seen (s) (s) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the things of another life , which are objects of faith , and not of sense , things not visible to these fleshly eyes , only apprehended by faith , which is the evidence of things not seen , (t) (t) Heb. 11. 1. And that these are meant by things seen , and not seen , the Apostle 2dly , further explaineth , in the following words , the things that are seen , are temporal , but the things which are not seen , are eternal ; which are not onely exegetical , explaining what is meant by things seen , and not seen , but as the word [ for ] implies , contain the reason why they aimed at one , and not the other ; the things that are seen , are temporal , all the visible things of this life ; whether prosperous , as health , liberty , riches , honour , and the like ; or adverse , as sickness , poverty , persecution , death , they are for a while , (u) (u) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for a short season , so the word is else-where rendred (w) (w) Mat. 13. 21. Heb. 11. 35. ; therefore saith the Apostle , we look not at them , we make them not our aim , we trouble not our selves much about them , they are things of a higher nature we look at , such as neither eye hath seen , nor ear heard of , and these are such as are durable ; the things which are not seen , are eternal , and here there are two things I shall speak to :

1. That the things not seen , the things of another life , are eternal : Or thus , that the condition of man after this life , is an eternal condition .

2. That That which puts the weight upon things not seen , and rendereth them proper objects of a Christians aim , and choice , is because they are eternal . I shall speak to these distinctly in the Doctrinal part , and then joyn them together in the Application .

CHAP. I. Of Eternal , Invisible things , the first Argument from God .

I begin with the first :

1. THat the Unseen things of another life , are Eternal ; the condition of man after this life is an eternal condition . After a few daies are spent , we must all enter upon that long day that hath no evening , that infinite duration , that hath no end , that unlimited Eternity , which alwaies hath been , and is , and shall be the same for ever and ever : when man dyes he goeth to his long home , (x) (x) Eccles. 12. 5. the body goeth to the Grave , which the Scripture calls its house , or home ; the Grave is my house , (y) (y) Job 17. 13. All the Kings of the Nations lye every one in his own house , (z) (z) Isa. 14. 18. and this is a long home , being to lye there till the Heavens be no more ; (a) (a) Job 14. 12. and Solomon saith , of these daies of darkness in the Grave , that they are many . (b) (b) Eccles. 11. 8. But the soul goeth to a longer home , the home of Eternity , as the Septuagint reads it ; believers go to their home , their Country , their Fathers house : Wicked men go to their home , their own place , as it was said of Judas (c) (c) Acts 1. 25. ; both Saints and Sinners , when they go hence , enter upon a new , but never ending condition : whether Death lands them upon the desired haven of rest , and happiness , or casts them upon the black shore of misery , and torment ; whether they be received into Heaven or doomed to Hell ; whether they rise to the resurrection of Life , or the resurrection of Condemnation , they are equally put into an endless everlasting condition , the one riseth to everlasting life , the other to shame and everlasting contempt . (d) (d) Dan. 12. 2. The latter go away into everlasting punishment , the other into life eternal . (e) (e) Mat. 25. last . The truth of this I shall demonstrate from these following Arguments .

1. From God , it is true , God enjoys all happiness in himself , and can receive no addition thereunto from the creature ; all his happiness is in himself , in the injoyment of himself , in the contemplation of his own perfection ; he was as happy , before Heaven or Earth , Angels or Men were made , as he is now , and would be so , were all creatures reduced to their first nothing ; as Seneca divinely , (f) (f) Mundo resoluto , Diis omnibus confusis , cessante natura , acquiescit sibi suis cogitationibus traditas . if the world were consumed , all the Angels annihilated , and nature cease to be , yet being left to himself , he enjoyeth all in himself ; but though he be in himself God over all , blessed for ever , yet it pleased God , for the manifesting the glory of his Attributes , to make a world of Creatures , and among others , Angels and men , upon whom he imprinted some more conspicuous characters , and draughts of his own perfections ; and among others , made them partakers of his own immortality , that upon them he might manifest the glory either of his Mercy , or his Wrath. What if God willing to shew his Wrath , and make his Power known , indured with much long-suffering the vessels of wrath fitted to destruction ? and that he might make known the glory of his Mercy , on the Vessels of mercy , which he had before prepared unto Glory ? (g) (g) Rom. 9. 22 , 23. To this purpose , though he made both righteous , yet he left both to the freedom of their own will , that if they did well , they might do it out of choice , and good will , not of necessity ; if they did ill , it should be by their own default ; and though God was no ways the cause of either's sin , nor ordained either to punishment , without reference to their sin ; yet he foresaw they would abuse their free will by sinning against him , and by sin make themselves obnoxious to his wrath ; and accordingly ordained , that those Angels that stood , and those of Mankind , that after their fall would accept of a Mediator should live eternally with himself in Glory , and happiness . On the other side , that those of the Angels who left their first habitation , and those of the Sons of men who rejected the help of a Mediator , should for ever feel the weight of his displeasure : So that to deny the eternal condition of man after this life , is quite repugnant to that great design of God , whereby he appointed both Angels and men to be , for ever , either the perpetual objects of his free-grace , or the everlasting monuments of his justly deserved wrath .

But to improve this meditation a little further , we read of worlds in Scripture , by which he made the worlds . (h) (h) Heb. 1. 2. By Faith we understand that the Worlds were made by the word of God .

Though some think it is spoken in the plural number , after the Jewish mode , who used to mention a three-fold , an inferior , a middle , and a superior world , as Camero observeth : and others conceive , that by Worlds may be meant , the age or world of the Jewish Church under the Law , and the Christian Church in the times of the Gospel , called the World to come : * * Heb. 1. 1. 3. yet I see no cause , why by Worlds we may not understand the present * Heb. 2. 5. world , (i) (i) Tit. 2. 12. and the future world , or as they are distinguished . (k) (k) Mat. 12. 31. This world , and the world to come : this world is but of short continuance ; The fashion of this world passeth away , (l) (l) Cor. 7. 31. the world to come is a world without end ; this world is like a Comet , that blazeth for a time , and then disappeareth , the world to come is as a fixed star , or rather as the Sun , that faithful witness in Heaven , that rangeth about the firmament with a glittering perpetuity ; this World is but a Tent , or Tabernacle set up for a time , but e're long to be taken down , the stakes thereof to be removed , and the cords broken ; the world to come , is a Mansion , or place of abode ; In my Fathers house are many Mansions . (m) (m) John 14. 2. This world was set up as a stage for men to act their parts on for some few thousands of years ; and then must become fuel to the fire ; the World to come , is that great lasting Theatre , on which God will eternally display the glory of his several Attributes . Concerning the duration of this world , there is a great dispute , whether there shall be only a renovation , or a total annihilation at the day of Judgement ,

But concerning the world to come , and the Inhabitants of it , Angels , and men , there was never any question made by any sober Orthodox Divine , howsoever the Scripture is most clear for it , (n) (n) Luke 20. 34 , 36. The children of this world marry , and are given in marriage , but they that shall be accounted worthy to obtain that world , and the Resurrection from the dead , neither marry , nor are given in marriage : Neither can they dye any more , for they are equal to the Angels and are the children of God , being the Children of the Resurrection . Both these worlds God made to shew the Glory of his Attributes , God hath much glory from this world ; The Heavens declare the Glory of God , and the Firmament sheweth his handy-work (o) (o) Psal. 19. 1. he hath shown much of his power in making ; of his Providence , in sustaining ; of his wisdom , in governing this world ; but the magnifying of those two great Attributes , his Mercy , and his Justice , is chiefly reserved for the world to come ; all those temporal mercies in this life conferred upon men , are but (p) (p) bona scabelli . the blessings of the foot-stool , no way comparable with the blessings of the Throne ; Riches and Honour , the two great things that are so ambitiously pursued by the men of the world , they are but Wisdomes left-handed blessings (q) (q) Prov. 3. 16. not to be compared with that length of daies , that eternity that is in Wisdomes right-hand , and which all the Children of Wisdom partake of in the life to come , Some report that Joseph in that great Famine , caused a great deal of Chaffe to be cast into the River Nilus , to let the Neighbouring Nations know what plenty of Corn they had in Aegypt : all the good things of this life , are but as Chaffe , which God scattereth abroad in the World , to let men , know what a better , and more induring substance he hath provided for his own People : and what is the Chaffe to the Wheat , saith the Lord ? (r) (r) Jer. 23. 28. Seek first the Kingdom of God , and his righteousness , and th●se things shall be added unto you . (t) (t) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ a Metaphor taken from bargainers ; those that buy cloth , have usually some over-measure given in ; those that buy fruit , pay nothing for paper and pack-thread ; such are these temporal things in Gods esteem . Luther calls the whole Turkish Empire but a crust which God casts to the Dogs under his Table ; and miserable is that (s) Mat. 6. 33. man , that hath no other portion but in these things ; the great mercies God intends for his people are reserved for the life to come , that in the ages to come he might shew the exceeding riches of his grace . (u) (u) Ephes. 2. 7.

On the other side , the great Executions of Gods wrath upon wicked men are reserved for another World ; therefore it is called the wrath to come ; (w) (w) Mat. 3. 7. 1. Thess. 1. 10. all the punishments of this life are but as flea-bites , the Father saith , (x) (x) Ludicra & risus but toys and merriments , to future torments ; Nazianzen saith , the Worst temporal punishments are but (y) (y) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the smoaking of Gods wrath ; and what is the smoak to the fire ? We read , (z) (z) Exod. 9. 8. that Moses took handfulls of Ashes out of the furnace , and sprinkled them toward Heaven , and they became boils upon man and beast : all those plagues inflicted in this life , are but as a handful of Ashes taken out of the furnace of Gods wrath . The destruction of Sodom with fire and brimstone from Heaven , was the saddest and strangest Judgement that ever was inflicted upon any , yet our Saviour saith , (a) (a) Mat. 11. 24. It shall ●● more tolerable for Sodom at the day of Judgement ; (b) (b) Sodomiti olim perditi , iterum p●●dendi . the Sodomites though then destroyed are reserved to a more grievous destruction ; those showers of brimstone , that fell upon Sodom , are but heat drops to those storms of wrath , which shall then , and thenceforth for ever beat upon them : It was the invention of some of the Ancients , that there are three sorts of Thunder-bolts in Heaven , the first to warn , not to hurt ; the second to hurt , but not quite to destroy ; the third to ruine , and lay all waste ; the two first sorts of Thunder-bolts God often in this life dischargeth upon wicked men , but the third and worst , is reserved for another life ; when all the Artilleries of Heaven are shot off , when all the Fountains of Gods Wrath are broken up , and all the Vials of his Displeasure poured out upon the people of his Curse . By all this it appeareth that there is but little either of Gods Mercy or Justice shewed in these temporary rewards and Punishments ; the great manifestation of these two great Attributes is reserved for the life to come , when God will shew the Riches of his mercy upon the vessels of mercy afore ▪ prepared unto glory ; and the greatness of his wrath , upon the Vessels of wrath fitted to destruction ; and yet even then , and there , in nothing will the greatness of his mercy and wrath , so much appear , as in the eternity of those rewards and punishments then dispensed ; So that , to deny the eternal state of man after this life , is a brutish confining the eternal Decrees , and greatest workings of God , to the narrow compass of this present world ; and in a manner , to deny there is any world to come , at least , such as is described in Scripture .

Having proved this from the great design of God , in making Angels and Men ; I shall further evince it from the Attributes of God , which are eternal like himself ; The mercy of God is an everlasting mercy , (c) (c) Psalm 100. 5. it indureth for ever , (d) (d) 136. 1. The wrath of God is an abiding wrath , (e) (e) John 3. last . Therefore called everlasting burnings . (f) (f) Isa. 33. 14. Now these Attributes must produce suitable acts ; as mercy is shewed in acts of mercy ; and wrath , in acts of justice : and these acts must have suitable objects ; for although the immanent acts of God , such as abide in him , of which number are his eternal Decrees , do not necessarily require the praeexistence of any objects , I mean in regard of a present existence , (g) (g) in esse reali , but only in regard of the knowledge , (h) (h) in esse cognito , and fore-sight of God ; yet his transientacts , or those that pass from him , as rewarding , which is an act of mercy ; and punishing , which is an act of juctice ; these necessarily suppose some object upon which they are terminated ; now as there are no creatures besides Angels and Men , that are capable of merit , or demerit , which might make them capable of rewards , or liable unto punishments ; so there is no creature else which is immortal , and so capable of eternal happiness , or eternal misery .

And therefore it will follow , that these , I mean Angels and men , must for ever remain either the perpetual objects of Gods free grace and mercy , or the everlasting monuments of his wrath and displ●asure ; And therefore the Scripture determines these upon their proper objects , (i) (i) Psal. 103. 17 The mercy of the Lord is from everlasting to everlasting , upon them that fear him , And on the other side , (k) (k) John 3. last . He that believeth not the Son , shall not see life , but the Wrath of God abideth on him .

CHAP. II. Of the meritorius causes , and the nature of happiness and punishment and the immortality of man .

A Second Argument may be taken from the Meritorious causes , both of the Happiness of Heaven , and the Punishments of Hell . 1. The meritorious cause of the Happiness in Heaven , is the merit and suffering of Christ . The coming of Christ into the world , and suffering for us , that he might thereby free us from the wrath to come , and entitle us to eternal happiness , is that great design which the whole Trinity have been transacting from all eternity : so Wisdome tells us . (l) (l) Prov. 8. 30 , 31. That from everlasting he was as one brought up with the father , rejoycing alwaies before him : Rejoycing in the habitable part of his earth , and my delights were with the Sons of men . And to the like purpose the Apostle , (m) (m) 2. Cor. 5. 19. That God was in Christ reconciling the world to himself : Of all those works of God , ad extra , such as concern the creature , this is the most sublime and glorious , ( as one saith excellently ) neither the Creation of all things out of nothing , which was the beginning of the works of God and put an end to that long Sabbath , that had no beginning ; nor the Resurrection from the dead , and Restoration of all things , the last work that shall go before that everlasting Sabbath , which shall have a beginning but no end ; neither that first , nor this last ; though admirable works , and worthy of the Authour , may be compared with this ; It is the master-piece of Gods works , that great work in which he hath broken up all the depths of his mercy , in which he hath displayed all the banners of his Love , and exhibited the largest draughts of his power , wisdom , Love , and mercy : The whole Scripture [ saith Anhalt , who was both a Prince , and Preacher ] is nothing else but the swadling bands of the Child Jesus . All the Types , Ceremonies , Washings , Sacraments , , Sacrifices , and whatsoever else we read of under the Law , were but as leaves that promised this (n) Jac. Ar●ac . Incarnation of the Son of God . great fruit ; as hands in the Margin pointing at this truth ; as lines ending in this centre , they all had their accomplishment in this great Mystery , God manifested in the flesh : The Gospel is nothing else than a Declararation of these glad tydings , which is the summe and substance of both Testaments , briefly . If the Scripture be a ring of Gold , which God hath sent his Church as a token of his love , Christ is as the Diamond in this Ring , that chiefly makes it so valuable : if the Scripture be as the field mentioned in the Gospel , Christ is the one pearl of great price hid in it , which the wise-man felleth all he hath to purchase : if the Scripture be a precious box , Christ is the oyntment contained in it , filling the whole world with a precious savour . But to apply this to the present purpose ; if there bee no eternal condition of man after this life , what need was there of Christs coming and suffering ? What other end might God have in that grand design ? No wise man will undertake any great expensive business , but propound some end proportionable to the pains he takes , and the expences he is at ; much less the only wise God , this great work will evince at least , that there is a future condition of man after this life , and I think also the eternity of that condition ; this the Scripture makes the end of his coming (o) (o) John 3. 16. God gave his only begotten Son , that whosoever believeth in him , should not perish , but have everlasting life ; The end of his suffering , that they which are called might receive the Promise of an eternal inheritance ; the end of that Power which God gave him , as a reward of his suffering , (p) (p) Heb. 9. 15. Thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . (q) John 17. 2.

But if the coming and suffering of Christ as considered simply in it self , will not conclude the Eternity of our future condition , it may further be evinced from this following consideration ; Christ being God as well as man , his merits and sufferings must needs be of infinite worth and value , and so consequently , meriting an infinite happiness ; It would be inconsistent with the wisdom of Christ , in whom are all the treasures of wisdom , to pay an infinite price for a finite purchase ; nothing short of an infinite happiness can bear any suitable proportion with the infinite price Christ paid : Now man being but a Creature , and so finite , is not able at once to grasp and comprehend an infinite happiness ; though the happiness purchased be objectively infinite , because God who is infinite , is enjoyed in Heaven , yet it is not infinite in regard of man , (r) (r) ratione subjecti . whose Nature , and capacities are finite and limited ; and because the happiness enjoyed is not infinite extensively , in regard of the greatness ; it must be infinite extensively , in regard of the duration and continuance ; what is wanting in the one , is made up in the other ; Eternity is put into the scale to make up the weight , otherwise , there would be no proportion between the price and the purchase , which is not to be imagined of God , who doth all things in order , weight , and measure .

2. The like is to be said of Sin , which is the meritorious cause of the sufferings in Hell ; sin is objectively infinite , as being committed against an infinite God , and consequently deserving an infinite punishment ; which because it cannot be infinite in regard of intensiveness and greatness , being inflicted upon a finite creature ; therefore it is requisite that it should be infinite in regard of the extensiveness or continuance ; because the punishment the creature can bear , comes short of the demerit of sin ; So as he cannot pay the whole debt at once , he must lye in Hell till he hath paid the uttermost farthing : And as there is an infiniteness , so there is an eternity in sin , not onely an objective eternity , as being committed against the eternal God , and consequently demeriting an eternal punishment , but there is in a sort a further eternity in sin ; Gregory saith , there is an infinite , eternal malice in sin (s) (s) Peccatum est infinitae malitiae . ; so as if wicked men should live eternally , they would sin eternally : and it is but just , that they should never want punishment , who , if they had been suffered , would never have wanted sin ; (t) (t) Ut nunquam carerent supplicio , qui nunquam voluerunt carere peccato . That wicked men do not sin eternally , is onely because they are hindered by Death ; should they live for ever , they would sin for ever : What Luther in humility spake of himself , I have no other name than sinner , sinner is my name , sinner is my sir-name , this is the name by which I shall be alwaies known ; I have sinned , I do sin , I shall sin in infinitum , may be more justly spoken of obdurate sinners , whose hearts are fully set in them to do evil ; Let none think , if wicked men were suffered to live longer , they would bethink themselves , and break off their sins by repentance : the men of the Old World lived many of them , eight or nine hundred years , yet they were so far from repentance , that , as the Father saith , they made no other Use of that space given them for repentance , than to patronize their wickedness and impiety : the like would be done by other wicked men , if they might live as long , or a far longer time ; and in evil as well as good , God looketh more at the Will , than at the Deed ; What lets us ( saith Seneca ) to call Lucius Scilla , Tyrant , though he gave over killing , when he had no more enemies to kill ? and what lets him to be a sinner still , who leaveth not sin , till sin leave him ? He that doth not sin , because he cannot , doth sin , although he doth not ; that he doth not sin eternally , is only because he is prevented by death ; A Postiller sets it out by this comparison : A company of Gamesters , who are resolvedly set down to play , when their candle is burnt out , that they have no longer light , are forced to give over , whereas if their light had lasted , they would have played longer , till perhaps some bad lost all their money ; So it is with wicked men in regard of sin .

Yet further , beside this potential Eternity in sin , whereby men would sin alwaies , if they might live alwaies ; there is a further , an actual eternity in mens sins ; though Death , puts an end to mens lives , yet not to their sins ; Hell is as full of sin , as it is of punishment ; Though the School-men determine , that after this life , men are capable neither of merit nor demerit , and therefore by their sins do not incur a greater measure of punishment , yet they grant that they sin still ; though when the creature is actually under the sentence of Condemnation , the Law ceaseth as to any further punishment , yet there is an obligation to the precept of the Law still ; though man be bound only to the curse of the Law , as he is a s●nner , yet he is bound to the precept of the Law , as he is a creature : so that though the demerit of sin ceaseth after death , yet the nature of sin remaineth ; though by sinning they do not incur a higher and greater degree of punishment , yet as they continue sinning , so it is just with God there should be a continuation of the punishment already inflicted .

3. A third Argument may be taken from what the Scripture speaketh of the happiness in Heaven , and the torment in Hell ; both which are described to be incomparably and unconceivably great . In Heaven there is a fulness of happiness , In thy Presence is fulness of joy ; (u) (u) Psal. 16. 11. though it be not a redundant overflowing fulness , (w) (w) Plenitudo cumulata . as Christs is , of whose fulness we receive , as well happiness for happiness , as grace for grace ; yet it is the highest fulness the creature is capable of ; being not only a fitting congruous fulness ; (x) (x) Plenitudo apta . as we say , a house well stored , is full of houshold-stuff ; such a fulness as the Saints partake of in this life : But an equal fulness , (y) (y) Plenitudo aequa . as when a vessel is full of water , that nothing can be added to it ; and so full it can scarce properly be said to be , if it were fading : and therefore the Psalmist having said , in thy presence is fulness of joy , he adds , and at thy right hand , there are pleasures for evermore .

Again , it is described to be a perfect happiness ; we read of the Spirits of just men made perfect , (z) (z) Heb. 12. 23. perfect in happiness as well as holiness , which perfection excludes all imperfection ; When that which is perfect is come , that which is in part shall be done away : (a) (a) 1 Cor. 13. 10. Though the Saints in heaven have a Negative imperfection , because there are some perfections in God , which being incommunicable , they are not capable of , yet they have no Privative imperfection ; they want nothing which may conduce to their happiness in their kind ; whereas if their happiness were not eternal , there were something , nay , the chief thing wanting to the perfection of it .

The Apostle in the verse before the Text , calleth it , a far more exceeding weight of glory . The Arabick Version renders it , It worketh for us a weight of glory , in the most eminent and largest degree , and measure : The Syriack reads it , An infinite glory : Haymo , (b) (b) Magnitudinem gloriae supra omnem modum & mensuram . A greatness of glory , beyond all bounds and measure ; yet none of these reach the height of the Apostles Rhetorick , (c) (c) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . neither is any translation able to express it ; now thus it could not be , unless it were eternal ; therefore that is put into the scale to make up the weight ; a far more exceeding , and eternal weight of glory .

Again , it is described to be a satisfying happiness . I shall be satisfied When I awake , with thy likeness . (d) (d) Psal. 17. 15. They shall be abundantly satisfied with the fatness of thy house ; (e) (e) Psal. 36. 8. but satisfie it could not , unless it were eternal ; there is , as in every creature , so in man especially , a twofold desire ; a desire o● Perfection , and a desire of Perpetuity ; a desire to advance his Being to the highest degree of Perfection and happiness he is capable of ; and a desire to perpetuate this happiness . And it is impossible he should receive full content , till both these desires are satisfied ; though in Heaven the Saints have a present freedom , from all the evil that can possibly fall within the compass of their fears ; and an actual enjoyment of all the good , that can fall within the compass of their hopes ; yet if they had no assurance of the perpetuity of this , they must needs be restless and unsatisfied .

Yet further , the greatness and perfection of this happiness , must necessarily exclude all such things as are inimical to it ; I shall name only two : Fear ; Perfect love casteth out fear : and Sorrow ; They shall obtain joy and gladness , and sorrow and sighing shall (f) 1 John 4. 18. flee away , (g) (g) Isa. 35. 10. Whereas if this happiness were not eternal , there would be cause for both ; first , the Saints would be in fear of losing this happiness ; and where there is fear , there is Torment , in that fore-named Text ; and this fear must needs be productive of sorrow ; were it not for the eternity of this happiness , it would be hard to say , whether there would be the more joy or sorrow in Heaven ; we may probably think , there might be as much sorrow arising from the fear of their future loss , as there is joy from the apprehension of their present enjoyment , and that there should be either fear , or sorrow in Heaven , is not only contradictory to the fore-named Texts , but utterly inconsistent with the blessedness of that estate . In summe , if we Believe what the Scripture speaketh of the greatness of this happiness , we must needs grant it to be eternal ; And this Aquinas maketh Use of , as the strongest Argument to prove the eternity of this happiness .

The like is to be said of the torments of Hell , which could not be so grievous as they are described , if they were not eternal ; were they to last a thousand thousand years , there would be some hopes they would end at last , and this hope will administer some kind of ease , and comfort ; when some thousands of these years were expired , it would be some comfort that there were so many already past , and by so many the fewer yet to come ; and so forward ; the further decreasing of the time , would add a proportionable encrease to their hope and comfort ; whereas that Cup of Wrath , the Dreggs of which they shall wring out , and drink , is without mixture , ( n ) without any mixture of hope , ease , comfort , or any thing which might alleviate their (h) Psal. 75. 8. misery ; and that which chiefly maketh it uncapable of these , is the eternity of this misery ; it must be indeed confessed , that the Torments of Hell are intensively most grievous : Bernard saith that the least punishment in Hell is more grievous , than if a Child-bearing woman should continue in the most violent pangs and throws a thousand years together , without the least ease or intermission : An ancient writer , mentioned by Discipulus de tempore , goeth much further , affirming , that if all the men which have been from Adams time till this day , and which shall be till the end of the world , and all the Piles of grass in the world , were turned into so many men to augment the number ; and that punishment inflicted in Hell upon any one , were to be divided amongst all these , so as to every one might befall an equal part of that punishment : yet that which would be the portion but of one man , would be far more grievous than all the cruel deaths , and exquisite tortures , which have been inflicted upon men ever since the world began : But though they be thus dreadful in themselves , yet that which mainly , and indeed infinitely adds to the greatness of them , is , because they are eternal ; as one said : If Hell were to be indured but a thousand years , methinks I could bear it ; but for ever , that amazeth me . Bellarmine , (i) out of Barocius tells of a learned man , who after his death , appeared to his friend , complaining that he was adjudged to Hell-Torments , which ( saith he ) were they to last but a thousand thousand years , I should think it tolerable ; but alas , they are eternal . And as it is the eternity of these sufferings which chiefly maketh them so great ; so the greatness of them proveth them to be eternal ; otherwise they could not be so great as they are described . (e) De arte bene moriendi .

4. A fourth Argument to prove the point , may be taken from man himself , who is (k) (k) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an immortal Creature , (l) (l) Wisd. 2. 23. God created man to be immortal , and made him an Image of his own eternity ; though he be not eternal and immortal as God is , who is therefore said only to have immortality , (m) (m) 1. Tim. 6. 16. and therefore Divines distinguish between the eternity of God , and the sempiternity of man ; God , is a whole eternity , both backwards and forwards , from everlasting to everlasting ; man's onely a half eternity , forwards , but not backwards ; to , not from everlasting . God's is a simple eternity , he can no way cease to be : man's onely (n) (n) secundum quid . in some respect , because he may be annihilated by Gods power . God's is an uncreated , man 's a created eternity ; God's causal , mans derived ; God's independent , being onely from himself ; man's dependent and limited ; but though he be not eternal as God is , he is truely and properly an immortal Creature . There are two essential parts of man , the soul and the body , and in regard of both these , he is immortal ; First , the soul is an immortal substance , and that not onely (o) (o) per gratiam , by the grace , and favour of God , as the body of Adam was in the state of innocency , and as the bodies of the Saints shall be at the Resurrection ; but , (p) (p) per naturam , by its own nature , having no internal principle of corruption , so as it cannot (q) (q) vi naturae suae by any thing from within it self cease to be ; neither can it be annihilated by any thing from without . (r) (r) Math. 10. 28. Fear not them which kill the body , but are not able to kill the soul . Gregory observeth , there are three sorts of Created Spirits : the first of those whose dwelling is not with flesh , or in fleshly bodies , they are the Angels ; the Second of those which are wholly immersed in flesh , the souls of beasts , which rise out of the power of the flesh , and perish together with it , the third is of those which inhabite bodies of flesh , but neither rise out of the Power of the flesh , nor dye when the body dyeth : and these are the souls of men ; when the body returneth to the earth , as it was , the Spirit shall return to God who gave it , (s) (s) Eccles. 12. 7. From this immortality of the Soul , we may inf●rr the eternity of mans future condition . (t) (t) Quorsum animae immortalitas , nisi ut immortaliter vivat , aut immortaliter moriatur ? the soul being immortal , it must be immortally happy , or immortally miserable . I shall not stand to enumerate those many arguments that are brought to prove the souls immortality ; but whatsoever Arguments are , or may be used to prove this , they will all undeniably conclude the eternity of mans future estate .

A further proof of it may be taken from the body , which though it be subject to death , yet not to dissolution . Simo Stenius , Professor of the Greek Tongue at Heidelberg , being visited by the Minister , lying upon his Death-bed , amongst other Discourses , the Minister asked him if he desired with Paul to be dissolved , and to be with Christ ? rendering the word after the vulgar Translation ; he answered with some kind of indignation , that that was not the proper signification of the word (u) (u) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . used by the Apostle , which properly signifies to depart , to be unloosed , not to be dissolved . Death is only a change , not an annihilation ; After a Creature is once in being , it is never wholly annihilated . Birth is a River ( saith Heraclytus ) which never drieth up , but is continually supplyed by an accession of fresh waters ; though the Body be subject to death , and after death to a thousand transmutations ; as men cast away at Sea , may be devoured by Fishes , those Fishes after eaten by men ; possibly , some of those men devoured by wild Beasts , those Beasts by Dogs , those Dogs eaten up by Wormes , those Wormes consumed to dust , that dust scattered upon the Earth ; yet after all these resolutions , and transmutations , there is something remaining , and God is able to make those dispersed pieces of dust , like those scattered bones , Ezek. 37. to come together one to another : take twenty several sorts of seeds , and mingle them together in the same vessel , a skilful Gardiner is able to sever them one from another : mingle the filings of Steel or Iron with so much dust , that the filings are not perceived , yet by the help of the Load-stone you may separate the filings from the dust , according to their first quantity : They say , some exact Chymists are able , out of the same herb , to draw out the several elements by themselves . That men can do this , it is because God teacheth them ; as the Prophet speaketh of the Husbandman , (w) (w) Isa. 28. 26. And he that teacheth man knowledge , shall not he know ? (x) (x) Psal. 94. 10. He that first made man out of nothing , can much more repair him , out of that something yet remaining . Augustine hath a good meditation to this purpose ; Think , ( saith he ) with thy self , how old thou art , whether twenty , or thirty years old , before that time what wast thou ? Where wast thou ? In the Grave whither thou goest , there will be dust , or ashes , or something to be found toward a man , whereas before that time , there was neither dust , nor Ashes , nor any thing to be found towards thy Nativity . God who at first made the body out of nothing , can and will remake it out of something pre-existent ; and when it is thus re-made , it shall be made immortal , and incorruptible : So the Apostle , (y) (y) 1. Cor. 15. 42 , 53. It is sown in corruption , it shall be raised in incorruption ; This corruptible must put on incorruption ; and this mortal must put on immortality : We read , Levit. 14. if the Plague of Leprosie were in a house , they must scrape the walls , and pull out the stones , and plaister , and put other plaister in their room ; but if the Leprosie brake out again , they must pull down the house , with the stones , timber and morter thereof . There is in every man , the fretting Leprosie of sin : In the work of Conversion , God as it were , takes out the Timber , and Stones , and putteth others in their room , while he worketh a thorow change in the soul ; but still the Leprosie of sin continueth , till at last , God sends Death , which pulleth down the house , with the timber and stones , and thereby takes away both the Leprosie of sin , and that mortality , and corruption which sin bringeth . As a Watch , being battered , or clogged with dust , is taken in pieces ; pulled joynt from joynt , and wheel from wheel , to the end , it may go better than before ; or , as some goodly Statue of Brasse , peing defaced , is taken down , pulled in pieces , put into the Fire ; but all this is , that it may be put together again , and made a more goodly workmanship : Or , if we arise and go into the Potter's Field , and behold his workmanship ; is not the Vessel made of Clay , that was marred in the hands of the Potter ? (z) (z) Jer. 18. 4. yet he either maketh it the same Vessel , so as nothing is wanting but its former deformity ; or if he pleaseth , a more honourable vessel than before ; In like manner , the body being by Adam's sin made liable to Death , and Corruption , God seeth good to take it in pieces by death , that being put together again at the Resurrection , it might bee freed from this corruptibleness , and put into an estate of immortality , and incorruption : To what end is the Body made thus immortal , if not to continue in an eternal , immortal condition ?

From all this we conclude , if man be an immortal Creature , both in regard of his Soul , which is immortal in its own Nature , and in regard of his Body , which shall be made Immortal by Gods Power ; his future condition must of necessity be immortal and eternal ; whether he be admitted into Heaven , or doomed to Hell , his condition is eternal and everlasting .

CHAP. III. Of Scripture-Proofs of Eternal Happiness , Consisting in Sight , Love , Joy , Praise ; with created Accessories : and Eternal Misery , Expressed by Wrath , Worm , Fire , Prison , Darkness , Burning , Torment .

HAving endeavoured to demonstrate the point from Arguments , I proceed to prove it from Scripture ; though it be unusual in the method of Preaching , to bring Arguments before Scripture-proofs ; yet it is frequent in Argumentation , to reserve the strongest proof till last . Ruffinus reporteth , that at the Council of Nice , a Godly man of no great learning ; was the means of Converting a learned Philosopher , whom the Bishops with all their Arguments could not perswade ; the person , brake forth into this speech : Against words I opposed words , and what was spoken , I overthrew by the art of speaking ; but when instead of words , power came out of the mouth of the Speaker , words could no longer withstand truth , nor man oppose the power of God : Possibly what is spoken by way of Argument , may not be so convincing to some , who will seek to elude the strength of one Argument by another , whereas proofs from plain places of Scripture silence all cavils and exceptions ; that therefore I have reserved for the last proof . There is a twofold Eternity , one of Happiness , the other of Misery ; the Scripture is abundant in the proof of both : I begin with the Happiness of Heaven . The Schoolmen distinguish of a twofold happiness ; one they call the essential happiness , which they make to consist in the enjoyment of God ; the other accidental , consisting in the enjoyment of those glorious things , which God , together with himself , giveth unto his people . Others say to the same purpose , that there is an uncreated reward , which is God himself , I am thy exceeding great reward ; (a) (a) Gen. 15. 1. and a created reward , consisting in those good things which God hath created to make his people happy ; both these the Scripture describeth to be Eternal .

1. The great Happiness in Heaven , consists in the enjoyment of God ; God is the happiness of the Saints in Heaven , not only Efficiently , as he is the author of it ; nor only finally , as he is the end of it ; but objectively , as being the object of this blessedness ; he is both the Giver , and the Gift ; the Rewarder , and the Reward ; the Crowner , and the Crown : it is God who both bestoweth the happiness , and is himself the happiness of the Saints , Whom have I in Heaven but thee ? (b) (b) Psal. 73. 25. God shall be all in all ; (c) (c) 1 Cor. 15. 28. as this will hold in some other particulars , so in this ; and as their great happiness consists in this , that they have God for their Reward and Portion ; so this is said to be eternal , Thou art the strength of my heart , and my Portion for ever . (d) (d) Psal. 73. 26. But this will further appear , if we consider what waies , or in what manner God may be said to be enjoyed by the Saints : All generally agree , that the great happiness consists in the enjoyment of God ; but there is a great dispute amongst the Schoolmen , about the way , namely what act , or operation of the Soul it is , by which God is more chiefly enjoyed ▪ The Thomists contend for the understanding , affirming that it chiefly consists in the sight , and knowledge of God : The Scotists would have it consist in the love of God ; a third sort , place it in that delight and complacency the soul takes in God : But after we have scanned all the Arguments brought by each party , it will be hard to determine , to which of these it is more chiefly to be referred ; it is not to be doubted , but it consists in all these ; and though any one of these singly , much more all joyntly , make for the greatness of this happiness ; yet that which is the Crown , and Zenith of this happiness , is , because it is eternal ; as appeareth from Scripture , in the fore-named Particulars .

[ 1. ] Much of Heavens happiness consists in the sight of God ; which is therefore termed the Beatifical Vision , Blessed are the pure in heart , for they shall see God ; (e) (e) Mat. 5. 8. When he shall appear we shall be like him , for we shall see him as he is . (f) (f) 1 Joh. 3. 2. It is disputed whether we shall see God in his essence , or only some beamings forth of him ; if in his essence , whether the Divine essence , shall be immediately represented to our sight , or whether there be a light of Glory , strengthning and enabling the sight to behold him ; if so , whether that be an uncreated light ; to wit , that infinite splendour and brightness streaming from God himself ; of which the Psalmist speaketh , In thy light we shall see ●ight , (g) (g) Psal. 36. 9. or whether it be a created light ; created by God to this purpose ; whether this sight be only mental , as most determine ; or whether the bodily eye shall be so strengthned and elevated , as to see God , as may be Problematically argued from two Texts ; The one Text is , As for me , I shall behold thy face in righteousness ; I shall be satisfied when I awake with thy likeness : (h) (h) Psal. 17. last . where the Prophet seems to speak of a further sight he should have of God , when he awaked at the Resurrection ; whereas that mental sight , he should have before his awaking . The other Text is , Now we see through a glass , darkly , then face to face ; now we know in part , then shall we know as we are known : (i) (i) 1 Cor. 13. 10. Either the latter clause must be only an exegesis , an explanation of the former , which is not so likely ; or else there must be some difference between seeing , and knowing , which is the sight of the mind ; but these disputes I wave , as not so pertinent to the present purpose ; whatsoever sight it be , it will be a blessed one , the chief reward of the blessed ; (k) (k) Visio Dei summum Beatorum praemium . and that which chiefly makes it so , is because it is for ever ; what our Saviour speaketh of the Angels , that they alwaies behold the face of his Father , (l) (l) Mat. 18. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perpetuò Aethiop . at all times , and throughout all times , may be as truly spoken of the Saints , who in respect of immortality , are said , to be equal to the Angels ; (m) (m) Luk. 20. 36. as they shall alwaies be with the Lord , (n) (n) 1 Thes. 4. 17. So they shall alwaies see his face , and be everlastingly satisfied with his likeness .

[ 2. ] From the sight of God , I come to the love of God , which followeth upon the other ; our love of things , is usually proportionable to the knowledge we have of them ; things not at all known , are not at all loved , things but in part known , are but in part loved ; here we know God but in part ; we see parts of his waies , but how little a portion is heard of him ! (o) (o) Job . 26. 14. We do not see a thousandth part of that beauty , nor taste a thousandth part of that sweetness that is in him ; and that is one reason why our love to him is so weak ; whereas in Heaven , when we shall see God in all his beauty , when that Sun of Righteousness shall appear in all his glory , displaying on every side the rayes of his Divine perfections , Oh what loves , what ardent and enflamed affections , will the sight of God produce in us ? when we shall see him as he is , we shall love him as he is ; when we shall see him face to face , we shall love him heart to heart ; our love will be every way proportionable to our sight , and knowledge ; as we shall see him eternally , so we shall love him eternally ; Nothing shall be able to separate us from the love of God , (p) (p) Rom. 8. 39. it is true both of Gods love to us , and ours to him , but the latter ( say our Annotators ) seemeth better to agree with the antecedents : Charity never faileth ; Prophecies , and Tongues , and some kinds of Knowledge cease , but Charity never : (q) (q) 1 Cor. 13. 8 , 13. and in this respect chiefly it is preferred to Faith and Hope ; when Faith is turned into fruition , and Hope into possession ; Charity is in its greatest lustre .

[ 3. ] Others place happiness chiefly , in that joy and delight the Saints have in the enjoyment of God ; and this followeth upon the former , as their love is proportionable to their knowledge , (r) (r) Tantum gaudebunt , quantum amabunt , tantum amabunt , quantum cognoscent . so their joy to their love ; as their knowledge and love is full , and perfect ; so their joy so full , as that it cannot enter into them , but they enter into it , Enter thou into the joy of thy Lord : (s) (s) Mat. 25. 21. If in this life when they see him not , yet believing , they rejoyce with joy unspeakable , and full of Glory ; (t) (t) 1 Pet 1. 8. Oh what joyes , what extasies , what ravishments of Spirit , must needs flow from that full and perfect sight , and enjoyment of God , in Heaven ? God will be as a deep Sea of blessedness , saith Nazianz. (u) (u) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a Sea that hath neither bank , nor bottom , the Saints as mystical fishes , solacing themselves in those Crystal stream ; yea God will be as their great Shepherd , carrying them into his green pastures , and leading them beside the still waters , and they like sheep , feeding among the Lillies of his divine Perfections : God as that great Master of the Feast , setting them at his own Table , and himself coming forth to serve them ; (w) (w) Luke 12. 37. they as chearful guests , filling and satisfying themselves with the fatness of his house : God as a great Load-stone , saith Salvian , perpetually drawing by the powerful attractives of his love , and sweetness ; the Saints as the Iron clinging to him by an inseparable love and union . All these resemblances shew what unspeakable joy and delight , the Saints shall have in their enjoyment of God ; but that which will make their joy most full , will be the eternity of it , therefore these two are joyned together , In thy Presence is fulness of joy , and at thy right hand are pleasures for evermore ; (x) (x) Psal. 16. last . this joy , these pleasures will hold parallel with eternity ; and last as long as God himself , Everlasting joy shall be upon their heads , (y) (y) Isa. 35. Your heart shall rejoyce , and your joy no man taketh from you . (z)

4. To these three waies of Injoying God , I shall add a fourth thing , praising God : which must necessarily resulte from all these ; It being impossible , but they who see God in his infinite beauty , sweetness , and other perfections must needs love him , and rejoyce in him , and break forth into his praises . It is a Tradition of some of the Jewish Rabbins , that when God had finished the work of Creating the World he demanded of the Angels ( then in glory with him ) what they thought of that work ? And one of them , after he had highly praised that goodly work-manship ; yet desired , that one thing might be added , to set a seal upon the rest : Being demanded what that was ; Answered : To have a powerful harmonious voice Created , which being mounted upon the Chariot of the Air , and carried upon the wings of the Wind , might continually sound forth the Praises [x] Joh. 16. 22. of God , for that incomparable work : Could we suppose their Fantasie to be a verity , it had been a motion not unbeseeming an Angelical Spirit ; and if God might be thought so worthy of praise for the work of Creation , how much more for that great work of Glorification ? And this is indeed the great work of those heavenly Inhabitants ; In that Temple doth every man speak of his honour , and in this consists much of their happiness ; It would indeed be a blessed thing , but to hear the Hallelujahs , and Triumphant Songs of those Heavenly Inhabitants : If a man could but a while lay his ear to Heaven , and hear that ravishing Musick , which for its loud sounding is compared to the voice of many waters , and the voice of Thunder ; (a) (a) Rev. 14. 2. and for its sweetness and deliciousness , in the same verse , compared to the voice of Harpers , Harping with their Harps : I may apply that , Blessed is the People , that know the joyful sound ; they shall walk Oh Lord , in the light of thy Countenance , in thy name shall they rejoyce all the day . (b) (b) Psal. 89. 15 , 16. But Oh! how much more blessed , to bear a part in those Heavenly Songs and Benedictions ; to stand continually before the Throne of God , singing Blessing and honour , and praise , to him that sitteth on the Throne , and to the Lamb : But that which chiefly maketh it so blessed and desirable a thing , is , because this blessing and praising God , is not only for a time , but for ever , and ever . Blessed are they that dwell in thy house , they will be still praising thee ; (c) (c) Psal. 84. ● . The Septuagint read it , they will praise thee for ever , and ever ; (d) (d) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And so both the Arabick and Aethiopick Versions .

Plato affirmeth , that upon every one of the Heavens , is placed a sweet singing Syren , Carolling out a most pleasant , and harmonious Song ; which being right in number , according to their supposed number of the Heavens ; do make an excellent song , consisting of eight parts . Macrobius saith that this Syrens song , is a Psalm , composed in the praise of God ; affirming , that the word Syren signifieth a singer to God . (e) (e) Deo canens , Others affirm , that without any such help of Syrens , the Heavens themselves make a most sweet harmony , by their proper motions . It was not only the opinion of Pythagoras , and some other Philosophers but of divers learned Christians , as Bede , Boetius , but especially , Anselme : Some of them contend , that it is a thing unlikely , that such a vast Fabrick , should be whirled about with so swift a motion , without noise ; and if there be any noise , it must be (f) (f) musicum non asperum ; rather like the sound of sweet musick than harsh and confused , like the creeking of a Cart : Might we suppose all this to be as they have conceited ; this would last no longer than the Heavens themselves , and the time is coming when these Heavens shall be no more . (g) (g) Job 14. 12. but when the Heavens shall be dissolved , and this supposed harmony cease , there will not be an end of the praises of the Saints ; they will be still praising God , even for ever , and ever ; as God deserveth an eternity of praises so he hath given them an eternity to praise him in ; And from one Sabbath to another , shall all flesh come to worship before God . (h) (h) Isa. 66. 23. from eternity , to eternity , they shall be sounding forth the praises of the great Creator .

Besides this essential happiness , consisting , in the enjoyment of God , there is ( as they call it ) an accidental happiness ; consisting in the enjoyment of those glorious things created by God , to make his people happy : of which the Apostle speaketh : (i) (i) 1. Cor. 2. 9. Eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . Now whereas this is in Scripture set forth by several expressions and comparisons , you shall find , they have all the Epithet , or Addition of Eternal , or everlasting ; as If it be called a Kingdom , and (k) (k) Mat. 5. 3 , Luke 12. 32. Everlasting Kingdom (l) (l) 2 Pet. 1. 11. if a Crown , that Crown is said to be incorruptible , not to fade away , (m) (m) 2 Tim. 4. 8. Jam. 1. 12. 1 Cor. 9. 25. 1 Pet. 5. 4. If it be called Glory , it is an eternal Glory , (n) (n) Rom. 5. 2. 1 Pet. 5. 10. an eternal weight of glory , Is it called an Inheritance ? it is an eternal Inheritance , (o) (o) 2 Cor 4. 17. Acts 20. 32. Heb. 11. 15. an Inheritance incorruptible , undefiled , that fadeth not away , (p) (p) 1. Pet. 1. 4. Rom. 1. 16. 2. Tim. 2. 10. Is it called Salvation ? it is an eternal Salvation , (q) (q) Heb. 5. 9. Is it sometimes called life ? it is elsewhere said to be eternal , (r) (r) Mat. 18. If joy , it is an everlasting Joy , (s) (s) Mat. 25. 23. Ia . 35. 10. If a House , it is an House eternal in the Heavens , (t) (t) John 14. 2. 2 Cor. 5. 1. If a Habitation , it is an everlasting Habitation . (u) (u) Deut. 26. 15. Luke 16. 9. But not to enlarge further , these , and whatsoever other expressions the Scripture maketh Use of , to set forth the Saints happiness ; have , if not in the same , yet in some other place , the Addition of Eternal .

2. Neither is the Scripture less copious , in setting forth the eternity of the sufferings in Hell ; it would be too long to insist upon those several Texts which Eminently proclaim , and ring the doleful knell of the everlasting miseries of damned Souls , only you may observe ( in the several titles and expressions , by which they are set forth ) this , that they are eternal , is still annexed .

Sometimes , the punishment of Hell , is called the Wrath to come , (w) (w) Luke . 3. 7. 1 Thess. 1. 10. sometimes , the Wrath of God , (x) (x) Eph. 5. 5. Rev. 14. 10. This is the sad condition of those Wretched creatures , they lye under the wrath of a justly incensed God ; but that which makes their Condition most sad , is , because this wrath is an abiding Wrath , (y) (y) John 3. 36. compared to a stream of Brimstone , [z] [z] Isa. 30. 33. It is a fearful thing ( saith the Apostle ) to fall into the hands of the living God , (a) (a) Heb. 10. 31. it is Indeed , a fearful thing , to fall into the hands of a just God , who can as well cease to be God , as to be just ; whose Justice obligeth him to revenge every sin committed against him : A fearful thing to fall into the hands of an Almighty God , who is able to revenge the wrongs which are done him by daring mortals ; but of all , it is most fearful to fall into the hands of the living God , as it is a great happiness to Believers , that they have such an High-Priest , who ever liveth to make Intercession for them , (b) (b) Heb. 7. 25. So this is the great misery of wicked men , they fall into the hands of God , who for ever liveth to revenge himself upon them .

Sometimes it is called a Worm , which is nothing else but the stinging and corroding of Conscience , which is one of the greatest punishments in Hell ; as every man here hath the chiefest hand in his own sin , so he shall have hereafter in his own punishment ; though the Devil hath a hand in tempting men , and one man tempts another ; yet every man is his own chief Tempter ; Every man is tempted when he is drawn away of his own lusts and (c) (c) James . 1. 14. enticed ; though Satan tempted Ananias , yet Peter layeth the blame upon Ananias himself , Why hath Satan filled thy heart to lie to the Holy Ghost ? [d] [d] Acts 5. 3. and as thus in the Temptation , so in the Punishment : though the Devil be commissionated by God , to torment wicked men , and probably one wicked man shall help to torment another , yet every man will be his own greatest Tormentor , when he shall consider on the one side , the punishment of loss ; what a great happiness he hath for ever lost , when the understanding shall be enlarged , to apprehend the greatness of his loss ; when Conscience shall be awakened to apply this loss to himself ; This loss is my loss , I am the man that have seen Affliction : when the thoughts that are now taken up about other things , shall be wholly intent upon this loss ; when he shall further consider , upon what fair terms Salvation was offered ; how much time he had to work out his Salvation ; what variety of means , and helps , God afforded him : For what petty , inconsiderable things he lost it ; when besides this punishment of loss , he shall find by sad experience , what before he would not believe ; what a dreadfull place Hell is : what a fearful thing it is , to fall into the hands of the living God : When he shall further consider , how often he was warned , to flee from the wrath to come ; what means and helps God afforded him , to escape the damnation of Hell ; and that nothing could prevail upon him : When he shall further Consider , that he himself was the cause of his own ruine ; that he lyeth down upon a bed of his own making ; that he is fettered in cords of his own twisting ; that he walks but in the light of his own fire , and in the sparks of his own kindling ; when he shall add this , to the former , that his condemnation was through his own choice : God set before him life , and death , and he chose his own delusions . Oh! the rendings , and tearings of Conscience ; which must needs result from these , and the like sad reflexions ; which successively pressing upon the soul , like the impetuous waves of a raging Sea , one after another ; must needs afford everlasting matter for this Worm to feed on These considerations will be as the Wood , Conscience as the Worm , those as Fuel ; this as the Flame ; the one as Tow , the other as a Spark ; they shall both burn together , and none shall quench them : For this is that which will make this worm most unsufferable ; because it is a never dying worm . [e] [e] Isa. 66. 24. Mark 9. 44.

Sometimes it is called fire , a Furnace of Fire , a Lake of Fire , (f) (f) Isa. 66. 24. Mat. 13. 42. Rev. 19. 20. All which speak it terrible ; but that which makes it most terrible , is , because it is an unquenchable Fire , (g) (g) Mat. 3. 12. an Everlasting Fire , (h) (h) Mat. 25. 41. Fire here must be fed with continual supplies of Fuel , or else it goeth out ; but this by the breath of God , which like a stream of Brimstone kindleth it , (i) (i) Isa. 30. 33. So that look how long God liveth , so long this Fire burneth . Wicked men shall burn in an eternity of Fire , to , and [ if possible ] beyond an eternity of duration .

Sometimes it is called a Prison , (l) (l) 1 Pet. 3. 19. and wicked men are said to be bound hand and foot . (m) (m) Mat. 22. 13. We read of a Prison amongst the Persians , which was deep , and wide , and dark , and only one hole at the top ; into which , the Prisoners let in , could no way get out : therefore was called by them Lethe , forgetfulness ; Such , and far more grievous , is the Prison of Hell , out of which there is no redemption : they are lying Histories , which tell us , that Trajan was delivered out of Hell , by the Prayers of Gregory ; and Falconella , by the Prayers of Teclaes : No , he that goeth this way , never turneth again ; nor ever taketh hold of the paths of life : The Prisoners here , are not Prisoners of hope , as we said of the Jews , in their captivity in Babylon , (n) (n) Zech. 9. 12. and may be said of other Prisoners ; but are Prisoners of desperation ; being once doomed to these Prisons of fire , they must continue for ever , Fettered under Chains of darkness ; lying there , like a wild Bull in a Net : in vain roaring , and begging for mercy , through the grates of their eternal Dungeons ; Agree with (k) ardebunt in aeterno igne in aeternum & ultra . thine adversary quickly , whiles thou art in the way ; lest at any time , the Adversary , deliver thee to the Judge ; and the Judge deliver thee to the Officer , and thou be cast into Prison : Verily , I say unto thee , thou shalt by no means come out thence , till thou hast paid the uttermost farthing . (o) (o) Mat. 5. 25 , 26.

But , that I may contrive a large Picture , in a small Ring ; to use Philoes expression , and contract the Images of great things into a little glass :

Is it called darkness ? Do wicked men go from one darkness to another , from inward , to outer darkness ? That darkness is said to be eternal , For whom is reserved , the blackness of darkness for ever : (p) (p) Jud. 13. Is it called Death ? The wages of sin , is death : it is a death that never dyeth : (q) (q) Mors sine morte . Death shall feed on them , the Arabick readeth it , shall be fed with them : (r) (r) Psal. 49. 14. Death , like a hungry Vulture , shall not cease to feed on them to all eternity .

Is it called burning ? do wicked men go from burning to burning , from burning in sin to burning in hell ; from burning in flames of lust , to burning in flames of torment ; these burnings are for ever , who shall dwell with Everlasting Burnings . (s) (s) Isa. 33. 14.

Lastly It is sometimes called torment , as it is said of the rich man , that he was in torments , so as he cryeth out , I am tormented in this flame ; that which makes these torments more tormenting , is , because they are eternal . They shall be tormented day and night , for ever and ever ; and The smoak of their torment ascendeth up , for ever and ever . (u) (u) Rev. 20. 10. & 14. 11. (t) Luk. 16. 23 , 24.

CHAP. IV. Of the Sublimeness of Eternity , as Transcending all Expression , Knowledge ( of it self , or measure ) and all Imagination .

HAving dispatched the first Doctrine , That things which are not seen , are eternal : I proceed to the second .

Doct. 2. That which puts the greatest weight upon things not seen , and makes them the proper objects of a Christians aim , and choice , is , because they are eternal : Though if these , and things seen were weighed together , there were many other considerables , that would give the precedence to things not seen : yet that which chiefly casts the scale , and maketh things not seen to preponderate , is , because they are Eternal . This the Apostle layes down as the reason why they looked at these , not at the other , because the other are temporal , but these eternal ; it is Eternity that mainly makes the difference , and puts an infinite weight upon the unseen things of another life : so that I am here to speak of the grand importance and concernment of Eternity . But I shall say of this , as Bonaventure did upon another subject , I am not worthy , not able so much as to unty the shooe-latchet of so great a Mystery . It is a mystery of a sublime and transcendent nature , as I shall shew in three particulars .

1. It transcendeth all expression ; all that is , or can be spoken of it , falls short of what it is in its self ; what Augustine saith of God , that St. John himself doth not speak of God , as God is , (w) (w) Audeo dicere , nec ipse Johannes dicit de Deo ut Deus est . may not improperly be spoken of Eternity : could I speak with the tongue of men and Angels , I were not able rightly to express it : when we speak of it , we speak as we can , not as it is : as children when they begin to speak , lispe and stammer , speak half words , and broken sentences , so it is with us ; when I was a Child , I spake as a child , saith the Apostle , (x) (x) 1 Cor. 13. 11. It is spoken of that imperfect knowledge we here attain unto , which as it holdeth good in other things , much more in this of Eternity ; saith Drexellius , (y) (y) Semper minus dicitur , quod de aeternitate dicitur . whatsoever is spoken of Eternity , is far lesse than it is ; we are hardly able to say what time is : the Philosopher defines it to be the measure of motion , or motion according to the former and latter parts of it : but others find fault with this , affirming , that time is the measure of rest as well as motion ; the Platonists say , that time is Eternity limited : but this is to set out that which is obscure by a greater obscurity , for we have a more clear notion of time than of Eternity , they speak more properly that say , it is a continued flux of minutes , hours , dayes , months and years , from the beginning of the world to the end of it ; yet some think this doth not fully express it . Eusebius saith , (z) (z) Oratio in laudem Constantini . that part of time which is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the present time cannot be comprehended , much less time future , or time past , for that is not , and this is past ; then adds , the present time passeth away more swiftly than either word , or thought : neither can it be taken for an instant , for either we must necessarily expect things to come , or consider things past , and an instant flyeth away as swift as thought : Augustine strugleth about it as a Bird in a string , he saith he knoweth it , yet confesseth he knows it not , he knoweth enough to hold his peace , but knoweth not enough to speak ; and if it be so hard to say what time is , much more to describe Eternity : and so Eusebius infers from what he had said of time ; (a) (a) Si nemo à me quaerat scio , si quaerenti explicare velim nescio . therefore man cannot comprehend Eternity and Everlastingness : the highest Oratory , the loftiest strains of Rhetorick are not able to reach it ; they say , a fair face is seldome drawn but with disadvantage : the Painter going about to draw the Picture of Helena , as not being able to express her beauty to the life , drew her face covered with a Vail , leaving the beholder to conceive what he was not able to express , the like are we forced to do , when we speak of Eternity . The truth is , when we would speak of it , we can do it no other way but by improper locutions : when the Sun riseth red , and soon after looketh black , or pale , or hollow , we use to say it is a sign of rain ; whereas properly the Sun is neither red , nor pale , nor black , nor subject to any vissicitude , or change of colours , having no other colour than its own perpetual brightness ; yet thus we use to speak , because it seems so to us by reason of the vapours interposed between that and our sight , which make it to appear to us of those colours . In like manner when we speak of Eternity , we often call it the times and ages of Eternity , whereas properly there is no such thing in it : we say , when thousands of years and ages are past , Eternity is the same it was before , whereas properly nothing can be said to be past in Eternity , as shall be shewed after , but thus we lispe and stammer when we speak of it : [b] [b] Sic balbutiendum cum de aeternis loquimur . thus by a condescention [c] [c] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to things that fall under our conception , we would relieve our selves in speaking of it .

2. It transcends all our knowledge and understanding ; there is a Two-fold knowledge we have of things , a knowledge of the thing it self , and of the measure of it : [d] [d] Intellectio rei , & mensura rei . neither of these wayes are we able to come to a distinct knowledge of Eternity .

[ 1. ] Not of the thing it self , what the Antients said of the fountains of Nilus , that Nature made them rather to be sought after , than to be found ; may be more truly said of Eternity , it is a path which no Fowl knoweth , which the Vultures eye hath not seen , the Lions whelp hath not trodden , the most piercing eye is not able to dive into it , the knowledge of it is too wonderful for us , we cannot attain unto it : a mans eye is able to look upon twenty Candles lighted up together in a Room , but looking a while upon the Sun will dazzle the sight ; if a man falleth into a River , though it be deep and broad , he may make shift to swim out , but if he be cast away in the midst of the Sea , after he hath a while struggled for life , and wrestled with those impetuous waves , he must unavoidably sink , and yield to the fury of the merciless waves : in like manner , the Understanding may keep footing while it wades in the shallows of time , though extended to an hundred thousand years , but soon will be swallowed up in stupor and amazement , when it cometh to lanch forth into that deep sea of Eternity ; as when we cast a stone into the water , one circle begets another , and the latter is still bigger than the former : so in Eternity , one deep calleth upon another : it is a wheel within a wheel , there is difficulty after difficulty , one mystery folded up in another ; it is a great Maze or Labyrinth full of infinite windings and turnings : after all our searchings and indagations , we may well lose our selves , but can never retreat when our thoughts are seriously engaged in it , much lesse find any bounds that may set limits to our meditations : it is a Well , which being both deep and dark , there is no seeing to the bottom of it ; we may say of that , as the woman did of Jacobs well , the well is deep , and we have nothing to draw with : it is an overflowing , and ever-flowing Fountain , which is neither spent nor drawn dry , but bubbleth forth into a continued stream , which is alwaies running , and will be running throughout all ages and generations : it is a boundless Sea , the further we enter into it , the deeper we find it : the eternal happiness in Heaven is a deep Sea , where the streams of life are ever flowing , and re-flowing , by a continued succession . Hell is a deep sea of wrath and vengeance , having neither bottom nor bank ; no bottom for any anchor of hope to fix on : no bank that might set any limits to the inundations of Gods displeasure ; it is a Sun that never sets , a Day that never ends , a Taper that never burns out , an End that hath no end , an infinite unlimited duration , where millions of years are but so many Cyphers , signifying nothing ; it is a thing of the most amazing consideration , able to swallow up our thoughts in stupor and astonishment .

[ 2. ] There is a knowledge of the measure of them ; and that is done , either by Numeration , by which we count how many things are ; or by ponderation , by which we try how weighty things are ; or by mensuration , by which we find out the dimensions of things : but by none of these are we able to come to a clear knowledge of eternity .

The first way of knowing , is by numbering : thus we count how many years have been since the birth of Christ ; the Flood , the Creation of the world ; Some undertake to tell how many Barly-corns would reach from Earth to Heaven : but who is able to reckon the years and ages of Eternity . Suppose , saith à Lapide , ten hundred thousand mîllions of millions of millions of years ; add to these , all the thoughts of Angels , and men , from the first moment of their Being to eternity ; all the motions , mutations , changes , of the several Creatures , and things in the World ; and add to them , ●ll the numbers of Arithmetick , and fill with them , so many numberless volumes of Paper , as would reach from Earth to Heaven , you are not yet come to the end , not to the middle , scarce to the beginning of Eternity : and then adds , how long shall eternity endure ? For ever ; when shall it end ? never ; So long as Heaven is Heaven , so long as Hell is Hell ; so long as God is God ; so long shall be eternity : So long shall Heaven contain the Saints , and Hell torment the wicked ; there is no number , either numbring or numbred , which is able to set it forth , no number numbring , as when we say , hundreds or thousands , or millions . Boetius saith well , a minuit and a thousand years , hold better proportion than a thousand years and Eternity ; an easie Arithmetician will tell you how many minuts there are in a thousand years , but none can tell how many thousands or millions there are in Eternity : the vastest numbers that can be reckoned , are but so many cyphers , signifying nothing ; and as no number numbring can reach it , so no number numbred : as when we say , so many as there are stars in Heaven , or piles of grass upon the earth , or drops of water in the Sea , any one of these would amount to a vast unconceivable number , but none of these will hold parallel with eternity ; nay , put all these together , and a thousand times more , you are not able to measure the duration of Eternity .

[2] By Ponderation ; and that is done either by the help of artificial weights , when we put the thing we weigh into one ballance , and the weight by which we weigh it in the other : or else it is done without the help of such artificial weights : when we poyse things in our hands , or lift them up at the Arms end , as Porters do their burdens , to know their weight but there is no way by which we can find out the weight of eternity ; God is said to weigh the mountains in scales , and the hills in ballances , (e) (e) Isa. 40. 12. but there are no scales or ballances by which we may take the weight of an everlasting condition , When we would know the weight of things , we usually put something as heavy in the other end of the ballance , but what may be laid in the ballance to preponderate Eternity ? The weight est things that can be brought , are to it but as the drop of a bucket , or the small dust of the ballance .

[3] By Mensuration , by which we find out the height , length , breadth and depth of things ; but neither thus can we find out the dimensions of Eternity . God is said to measure the waters in the hollow of his fist , to mete out the Heavens like a Span , to comprehend the dust of the earth , in a measure , but who beside God himself , who inhabiteth Eternity , is able to measure the height , or span the breadth , or fathom the depth of an infinite eternity ? there is neither measure that can reach it , nor any thing to be measured that is commensurate to it . Astronomers find out imaginary lines , by which they measure the Heavens , and the Earth . Mathematicians have their Jacobs staff , whereby they take the height of the sun and stars . Marriners have their Plummet , by which they sound the depth of the Sea , but there are no engines or inventions by which we may reach the height , or sound the depth , or measure the length of an infinite unlimited Eternity ; I may say of it as Zophar doth of God , (f) (f) Job . 11. 8 , 9. It is as high as heaven , what canst thou do ? deeper than Hell , what canst thou know ? the measure thereof is longer than the earth , or broader than the sea . By all this it appeareth that Eternity transcends all our knowledge and Understanding ; the knowledge of it is too wonderfull for us .

3. Yet further , Eternity transcends our conception and imagination ; we are not able to think or imagine what eternity is , whether the eternity of happiness in Heaven , or misery in Hell . [ First , ] we are not able to conceive what are those unseen eternal things in Heaven : the temporal things in this life are more in imagination than in reality , they come abundantly short of what we imagine to be in them ; men at a distance think there is a great deal of happiness and content in these things , that they should live most contentedly if they had so much of Revenues coming in yearly , or such and such places of preferment , but if at any time such men do attain to what they so ambitiously desire , they find in the issue , that there is not that happiness in these things that they fancied ; that all these are but like the fruit of Sodom , that seem to the eye to be beautifull apples , but being touched turn to ashes ; like Oramazes his egg , in which , the Enchanter boasted , was included all the happiness in the world , but being broken , there was nothing in it but wind and emptiness ; or like that feast which Corn. à Lapide , reports , [g] [g] on Isa. 55. 2. was made by a Magitian in Germany , to which he invited many Noble Persons , who while they sate at Table , received good content , and fared deliciously to their thinking , but when they were departed , found themeselves as hungry as if they had eaten nothing at all . Suppose there were somewhere about the Country an exceeding high Mountain , and that there went a common report as once about Olympus , that it were the goodliest place that ever eye beheld , and that all the Country being possest with such an opinion , should flock thither in great multitudes , every one contending who shall get up soonest ; one man , being more strong and nimble , gets up before the rest , and finding nothing there answerable to the common report and his own expectation , looking down , and seeing the rest scrambling to get up , tells them , Sirs , you are all miserably deceived , here is nothing of what you expect ; there is nothing here but ashes , and smoak and stench . Most men are strongly perswaded that there is a great deal of satisfaction to be had in the riches and preferments of the world , else they would not hew their way to them through so many rocks of difficulties , and swim to them through so many seas of blood , as if they would climb up to them upon the heaps of dead bodies : [h] [h] caedendo scandere . Whereas Salomon , who stood upon a higher Rise of ground , and saw further than any one of the sons of men , as having a larger confluence of all earthly enjoyments , and the largest heart to find out that good that was in them , and made this his great business ; using these things not in a sensual , but a critical way , that he might find on t what good thing there was under the Sun ; yet after all his experience finds himself , and accordingly proclaimeth to all the world , that all is vanity , and vanity of vanities ; the good that is in these temporal things is more in fancy than in reality , they come far short of what we imagine to be in them , whereas the not seen eternal things laid up in Heaven , are beyond what we can imagine or conceive of them , Eye hath not seen , nor ear heard , neither have entred into the heart of man the things which God hath prepared for them that love him ; (i) (i) 1 Cor. 2. 9. God saith , As far as heaven is above the earth , so far are my thoughts above your thoughts . (k) (k) Isa. 55. 9. There is scarce any thing , as one (l) (l) Preston observeth , more vast than the thoughts of man : though the wor●d be a vast thing , yet thoughts are beyond it ; we may imagine a thousand worlds , yet God is there said to be as far above our thoughts , above that model we can draw of him in our thoughts , as heaven is above the earth , when we have thought what we can think of the goodness and mercy of God [ for that is the thing there more properly spoken to ] God is as much more merciful above what we can think , as heaven is above earth ; and as this will hold in other respects , so more especially in regard of that eternal happiness which God hath in Heaven provided for his people ; when we have thought what we can of it , it is as much above our thoughts as heaven is above earth , Now are we the Sons of God , but it doth not appear what we shall be , (m) (m) 1 John 3. 2. saith the Syriack Version , it is not hitherto revealed ; therefore it is said to be a Life hid with Christ in God . (n) It is said (o) (o) Col. 3 , 3. That Christ shall come to be glorified in his Saints , and to be admited in all them that believe ; the glory then bestowed on them will be so far surpassing their former apprehensions , that it will be a matter of admiration to the Saints themselves . On the other side , the eternal punishments in Hell are beyond all we can imagine or conceive ; here many times the fear we have of temporal sufferings is worse than the sufferings themselves : many in this respect deal with themselves , as Parrhasius the Painter dealt with his slaves , who put them to real exquisite tortures that he might better express but the feigned tortures of Prometheus ; so many , out of a fear and fore-sight of some supposed evils , which possibly never may befall them , torment themselves with needless fears , and cast upon themselves the gall and bitterness of a thousand real vexations : or if these evils do befall them ; they do not prove so great as they fancied ; the fear of a Prison or other sufferings , is many times worse than the thing it self . Saunders , and some other Martyrs , thought beforehand they could not burn , they could never endure the fire ; yet when it came , endured it with much courage and constancy : whereas the eternal punishment in Hell , and the wrath of God there inflicted upon the Children of disobedience , is commensurate to our greatest fears , Even according to thy fear , so is thy wrath , (p) (p) Psal. 90. 11. the wrath of God is every way proportionable to the fear men have of it , and not only so , but is beyond what we either fear , or can know . In the beginning of that verse , who knoweth the power of thine anger , who is able to conceive what Gods wrath will be when it is poured out to the utmost ; when he shall cloath himself with vengeance , when he shall stir up all his wrath , and , revenge himself for all the wrongs offered him by daring sinners : God asketh , (q) (q) Jo● . 38. 22. Hast thou entred into the treasures of snow , ●r hast thou seen the treasure of hail , which I have reserved against the time of trouble , against the day of battel and war ? but who hath en●red into those treasures of wrath , or seen those treasures of fire , which God hath reserved against the day of wrath , and perdition of ungodly men .

CHAP. V. Of the importance of Eternity , to the endlesness of it : Considering God will not , nothing else can , put an end to it .

HAving thus treated of the Sublimeness and transcendency of Eternity , I shall now shew of what unspeakable importance , and concernment it is ; it was the saying of Chrysostome , that if he had a mountain for his Pulpit , and the whole world for his Auditors , he would preach upon that Text , Ob ye sons of men ! how long will you love vanity ? (r) (r) Psal. 4. 2. neither indeed can any Preacher improve his time and pains to better purpose , than by seeking to take off mens love from these vain temporal things and stirring them up to the pursuit of things eternal . Eternity is a thing of that infinite concernment , that never can there be enough spoken , or written of it ; it comprehendeth all the good that can possibly fall within the compass of our hopes , and all the evil that may fall within the compass of our fears ; as in some Maps you may see a model of the whole world drawn into a small compass : so the whole world to come , and whatsoever is considerable in it , is all comprehended under this word ( Eternal . ) As nothing is more desirable than Heaven , nothing more formidable than Hell , so ●othing in Heaven so desireable as the eternity of its happiness ; nothing in Hell so dreadfull as the everlastingness of its misery ; as Heaven is the treasury of all desirable good , and Hell the store-house of all imaginable evil ; so that which is most considerable in both , is the Everlastingness of them ; Eternity is that which makes good things ifinitely more good , and evil things incomparably more evil ; Eternity is the very Heaven of Heaven , and the Hell of Hell ; Heaven would be no Heaven in comparison , and hell in a manner no hell , if it were not for this Eternity ; it would be a kind of Hell to the Saints in Heaven , to be in fear of losing it , and in a manner ● heaven to the damned in hell , to be in hopes of being delivered from it : although there be many things concur to make up the happiness of the Saints in Heaven , and the misery of the damned in Hell , yet this of eternity weigheth more than all the rest ; Were all other things considerable in both , put into one end of the ballance , and this of eternity in the other , it would out weigh all the rest . (s) (s) Rev. 15. 9. those that had gotten the Victory over the Beast , are said , to sing the song of Moses the Servant of God . Some by this Song of Moses , understand that Song recorded Exodus 15 , And that Song concludeth with a declaration of Gods eternity ver. 18. The Lord shall reign for ever , and ever ; Or , if it may be thought to refer to the 90th . Psalm , which is , a Prayer of Moses , the man of God ; the former part of that Psalm setteth forth at large Gods eternity ; but whether either of these , or whatsoever else is to be understood by the Song of Moses , I doubt not but Eternity maketh up one part of that Song ; nay , is the Elah , the highest strain in that Triumphant Song . On the other side , could we lay our eares to Hell , and hear the language of those wretched miscreants , it is probable that the Eternity of their sufferings would still come in , as the sad burthen of their fruitless lamentations ; that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the proper language of Hell is , as if they should say : not ever Lord , not ever ; (t) (t) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but all in vain : they would not here endure the thoughts of eternity ; and therefore , they shall have it alwaies written before them , in the place of their thraldome ; that , which way soever they turn their eyes , they might be terrified with the remembrance of their miserable , most miserable immortality . I might be more large , in shewing the grand importance of eternity ; but it is an Hebrew Proverb , that a man should not put his cattle into a place , where there is no hedge to bound them ; that therefore I may set bounds to my Meditations , I shall shew of how great concernment this Doctrine of Eternity is , from these following considerations : in whi●● I shall be more short , because they are so fully handled , by a more skilful Builder . (u) (u) Mr. Wells his Prospect of Eternity .

1. Eternity is without any end , or conclusion ; that is the proper import of the word Eternal : There is no end of the joyes of Heaven . They who convert many to righteousness , shall shine like the starres for ever , and ever ; upon which saith Drexellius , observe the argumentation of it , by the iteration of the same word , for ever ; is as much as eternal , or without end : but as if that were not enough , he doubleth it ; for ever , and ever : and yet the vulgar Latin expresseth it more fully , to perpetual Eternities ; it is not eternity in the singular number , which yet were enough to describe it to be endless ; but eternities , in the plural ; as if he should say : if you fear eternity may have an end ; after that , there would be other eternities to (u) Dan. 12. 2. succeed ; neither doth it rest here , in saying eternities , in the plural number , nor only add to these a finite term , but an infinite ; to perpetual eternities ; and if one eternity be without end , what is ten , an hundred ? &c. yet if so many eternities could be imagined , so long shall the Saints continue in glory , and happiness ; to which nothing can put an end , and period .

First , God will not ; Gods end in making man , was , that he should be the everlasting monument either of his free Grace , or his just Displeasure ; and certainly , God will not cross , and null his own Design : he hath from the beginning written their Names in his Book of Life ; and what he hath written , he hath written : It is no way to be imagined , that God should make any to be vessels of honour , and mercy ; and then dash them in pieces , like the Potters vessel ; that God should receive them into his everlasting arms , and then throw them out of his Embraces : Gods love , like himself , is unchangeable , having loved his own , that were in the world , he loveth them to the end ; (x) (x) Joh. 3. 1. which is the same with eternally , as the Learned observe : and so the Aethiop . Version renders it ; he loved them for ever ; And as God will not put an end to their happiness , so nothing else can .

1. Man cannot : The rage of Tyrants , may cut asunder the thread of their temporal life , which might have been spun out longer in a Natural course ; but are not able to take away their eternal life , I give them eternal life , and they shall never perish , neither shall any man pluck them out of my hand , (z) (z) Joh. 10. 28 , 29. And yet that he may give stronger assurance , ( if stronger may be given ) he addeth , My Father which gave them me , is stronger than all , and no man is able to pluck them out of my Fathers hands .

2. The Devil cannot : Though he got into earthly Paradise , and by tempting Adam to sin , prevailed so farre , as to dispossess him of it ; yet he can never come into that Heavenly Paradise : he was long since thrown out , and his place no more found in Heaven ; Heaven is guarded from the intrusion of those Apostate Angels ; not onely by the Power of God , who cast them out of their first Habitation , and shut them up under chains of darkness : but by its own inaccessable , and impenetrable Nature . We often read in Scripture , of the opening of Heaven ; (a) (a) Joh. 1. 51. Acts 7. 55. from which some gather , that Heaven is impenetrable to any Creature , but by a Miracle opened to Elect Angels and Saints : The Devils , though Spirits , and therefore are able to pass through the hardest stone walls , are no more able to passe through them , than to pass out of their own Nature , and Being ; and this is mentioned as a ground of joy in Heaven : The Accuser of the Brethren is cast down . (b) (b) Rev. 12. 10.

3. 〈…〉 ? Heaven is a Holy Habitation , a Land wherein dwelleth Righteousness , (c) (c) Deut. 26. 15. not harbouring any sin ; which might dispossess the Saints of the blessedness they enjoy : There shall that be fulfilled , The iniquity of Israel shall be sought for , and there shall be none ; and the sins of Judah , and they shall not be found . (d) (d) Jer. 50. 20.

4. Death cannot : I am perswaded , that neither death nor life shall be able to separate us from the Love of God ; (e) (e) Rom. 8. 38. Death is so far from separating from Gods Love , and that Happiness , the fruit of his Love ; that next to Jesus Christ , it is the Believers greatest friend ; putting him into an everlasting possession of his desired Happiness .

On the other side , There is no end of the sufferings of the damned in Hell : Some indeed have contended for it ; Origen thought , that after a thousand years both Devils and men should be released out of Hell-torments : After him the Hereticks , called the Aniti , (f) (f) L. 21. de cive Dei . broached the same Doctrine : Others , that Augustine speaketh of , contended ; that not all , but some should be delivered out of their sufferings ; some , that all Christians ; some , all Catholicks ; some , those that had received the Sacraments of the Faith ; some , those onely , who persevere to the end in the Catholick Faith ; others , those who were addicted to works of Mercy , and Charity : But who are these , who darken Counsel , by words without knowledge ? These fond conceits are solidly refuted by Aquinas , and others ; who prove by undeniable Arguments , that these sufferings , if nothing else , yet Death puts an end to them ; in the Grave , the Prisoners rest together , and those who are weary are at rest : but death shall not put any end to Hells punishment ; it is a death , that never dyeth ; an end , which hath no end ; a defect , without any deficiency : (g) (g) Mors sine morte , finis sine fine , defectus sine defectu . Greg. It is a death , that ever liveth ; an end , which ever beginneth ; a defect , which never faileth : we may well say of it , as one doth : Oh killing life ! Oh immortal death ! If it be life , how doth it kill ? if death , how doth it endure ? It is neither death , nor life ; for both these have something of good in them : Oh how happy would those poor miserable creatures think themselves , if there might be any end of their misery ! they shall seek for death , and dig for it as for his treasures , but all in vain ; They shall seek death , and shall not find it , and desire to dye , and death shall flee from them ; (i) (i) Rev. 9. 6. They shall study plots , and methods to dispatch themselves ; they shall cry to the Mountains to fall upon them , ( and if possible ) to crush them to nothing ; they shall desire , that the fire that burns them would consume them to nothing ; that the (h) Bellarm. de arte moriendi . l. 2. c. 3. worm which feeds on them , would gnaw them ●o nothing ; that the Devils which torment them , would tear them to nothing : They shall cry to God , who first made them out of nothing , to reduce them to that first nothing , from whence they came ; but h● who made them , will not have mercy on them ; he tha● formed them , will not shew them so much favour : When the Angel pleaded with God in behalf of Jerusalem , Zech. 1. 12. How long , wilt thou not have mercy on Jerusalem , against which , thou hast had indignation these threescore and ten years ? It is said , the Lord answered the Angel with good words , and comfortable words : (k) (k) Zech. 1. 12. When the Souls under the Altar , cryed , How long Lord , holy , and true , dost thou not avenge our blood , upon them which dwell upon the Earth ? (l) (l) Rev. 6. 10. Answer was returned how long they must stay , and in the mean time were given them , long white Robes ; but when those poor Creatures in Hell shall cry out : How long Lord , how long wilt thou Torment the workmanship of thy hands ? how long will it be , e're thou put an end to our misery ? There is no answer to be expected , which might give them any hopes of the ending of their suffering ; God here often called to them : How long ye simple ones , will ye love simplicity ? How long shall thy vain thoughts lodge within thee ? (m) (m) Prov. 1. 22. J●r. 4. 14 ▪ but they turned a deaf ear to Gods call , and therefore it will be just with God , when they cry how long ? not to hear them , but to laugh at their destruction , and mock when their fear cometh : And that these sufferings are without any end , or expiration ; this , above all other things torments the damned , and drives them to dispair ; were there to be any end of their misery , though after the vastest tract of time , there would be some hopes , they would end at last . Some of the Ancients have well improved their Meditations , in setting for ●● this ; One thus , If they were to end after a little Bird should have emptied the Sea , and only carry out her bill full once in a thousand years . Another thus : If the whole world , from the lowest Earth , to the highest Heavens were filled with grains of Sand , and once in a thousand years an Angel should come , and fetch away only one grain ; and so continue , till the whole heap were spent . A third to this purpose : If one of the damned in Hell should weep , after this manner ; that he should only let fall one tear in a hundred years , and these should be kept together , till such time , as they should equal ●he drops of water in the Sea , how many millions of ages would pass , before they could make up one River , much more a whole Sea , and when that were done , should he weep again after the same manner , till he had filled a second , a third , a fourth Sea , if then there should be an end of their miseries , there would be some hope they would end at last ; but , that they shall never , never , never end , this is that which sinks them under horror , and despair , and fetcheth from them yellings and howlings , able to rend Rocks and Marbles asunder .

CHAP. VI. Of Eternity without succession , or without consumption .

ETernity is without succession , it is all together : (a) (a) Tota simul . this is one difference between Time and Eternity ; Time is a continued flux of hours , dayes , months and years , so that in time there is a succession , there is time past , present , and to come : time present putteth an end to that which is past , and this is soon swallowed up in time future ; but it is otherwise in Eternity ; There is no succession , no time past , or to come : it is a duration alwayes present , there is no yesterday , nor to morrow : it is one perpetual to day , (b) (b) annum perpetuum hodie . no ●eginning and ending ; it is all beginning ▪ and alwayes but beginning , there is no priority , or poster●ority , no first , or last , it is all together , and at once ; no whence , or whether , no term from which , or unto which ; it is One standing flow without any flux , one indivisible point , God being eternal , there is no difference of time with him , one day is with him as a thousand years , and a thousand years as one day , (c) (c) 2 Pet. 3. 8. Time to come is to him as it were past , A thousand years in his sight is but as yesterday , and as a watch in the night . (d) (d) Psalm . ●0 . ● . Time past is to him as present , therefore Christ tells the Jews , Before Abraham was , I am , (e) (e) John 8. 58. He doth not say , before Abraham was , I Was ; but I am , being the Everlasting Father , (f) (f) Isa. ● . 6. so many hundred years past were as present to him , and so it is in Eternity . Though to us who live in time , and motion , a thousand years , neither more nor less , yet in eternity a thousand years , and one day are all one : Some of the School-men express it by this similitude : a man that stands upon a Plain , and seeth an Army marching seeth but a little of it at a time , first one Troop , then another , some before , others behind , some coming , some going , others ●on : whereas a man that stands upon the top of a high hill , seeth all the Army at once , though possibly one part may be many miles distant from another : In like manner to us , who stand in the low Valley of time , there is a flux and succession , and so a difference between time past , and to come : whereas in Eternity there is no difference , no yesterday , or to morrow ; they are the same , they are all present ; and as in eternity all time is together , ●f I may so speak : so all things else , are possessed together . Boetius saith it is , (g) (g) Interminabilis , tota simul , & perfecta possessio . an interminable possession , perfect , and all together ; all things in eternity are collected into one : the eternal happiness in Heaven , is as if the quintessence of the several dishes of meat served up at a great Feast could be collected into one morsel ; as if the virtue , and spirits of all the precious liquors in the world , could be contracted , and put into one glass ; there shall be as much happiness enjoyed at once , as shall be through that infinite duration which hath no end ; and yet which makes it so wonderfully wonderfull , there is such a sweetness , and pleasant variety in the happiness enjoyed , that after millions of years it will be as fresh and desirable as at the first enjoying it . So in the eternity of Hell-sufferings , all miseries are collected into one ; it is as if all the evils in the world could be put together , and endured at once ; as if all the malignity of the several venomous creatures in the world could be squeezed into the same cup : so in h●ll , whatsoever flamings of Gods wrath , whatsoever scorchings of that unquenchable fire , whatsoever gnawings of that never dying worm , whatsoever other sufferings are to be endured throughout all eternity , they are all endured the same moment , and article of time ; and yet ( which is as strange ) when all this hath been endured the vastest tract of time , the enduring of it will be as grievous , and unsufferable as it was at first .

3. Eternity is without any wasting , or spending : while we are here , (h) (h) Quicquid temporis vivitur tantum de spatio vivendi ●●llitur . every part of time already spent , cuts off so much of the time remaining . (i) (i) Isa. 20. 10. The daies of our years are threescore years and ten . When a man hath lived thirty or forty years , there are so many years less to come , and so it is with all things either enjoyed , or endured in this life . A man that takes a lease for one and twenty years , when seven or twice seven of these years are expired , there are so many years less remaining ; a man that is committed to prison for so many moneths , or years ; when he hath endured that punishment half of that time , he hath so much the lesser time to endure it ; but it is otherwise in Eternity , after millions of Ages are past ( if I may speak so improperly ) there is not one moment nor , ( if it could admit of a division ) one thousandth part of a moment wasted , or elapsed , nor a thousandth part of a moment less to come ; What some speak of a great Lake near Manubria , that it is alwayes full , put never so much water into it , it never runneth over , take never so much out of it , it continueth full , may be said of Eternity ; it is neither encreased by addition nor diminished by substraction ; add never so many thousands of years to it , it is still the same it was before the addition , take as many from it , it is still as much as it was before the substraction ; the total summe , saith Drexellius , is neither more nor less , but what it was in its self , to wit , Eternity , as it admits of no succession , so neither of any wasting or impairing : Some obscure footsteps of this we have here , Dost thou not see the Heavens ( saith Chrysostome ) how fair , how spacious , how bespangled with divers Constellations ; how long they have lasted ? and yet this long duration of time hath brought no old age upon them , but they still retain the beauty , and glory they had at first . To the same purpose Alstedous , Such is the duration , and unmoveable stability of that heavenly Palace , that being created above five thousand six hundred years since , yet it so continueth to this day , that we can espy nothing in it of change , or waste , or disorder ; The Sun , that faithful witness in Heaven , is in continual travel and motion , fetcheth large circuits , courseth about the world , yet there is no wasting either in its substance or qualities ; his substance is the same , his light as clear , his heat as cherishing , influence as operative , motion as swift as ever it was ; doth the Psalmist compare the sun to a Bridegroom coming out of his Chamber , and a Giant rejoycing to run his course ? This Bridegroom is still as fair and beautifull , this Giant as strong , and vigorous after the great labour , and constant revolutions of above five thousand years ; the like is to be observed in the Sea ; all the Rivers run into the Sea , From the place from whence they came , thither they return again , (k) (k) Eccles. 1. 7. Though it continually sendeth forth abundance of Rivers , and hath done so from the Creation , yet it continueth as full as it was at first ; as it sends out some , it receiveth in other waters . After they have encircled the earth , and glided along through their several channels , they at last empty themselves again into the Sea ; so that it is both as full and large as at first . If it looseth in one place , it gaineth in another : and if after so long a tract of time there be no sensible decay in these great master-pieces of Nature , much less in Eternity , where all things continue in the same state and degree .

There is no wasting in the eternal happiness of the Saints , Provide your selves bags which wax not old , a treasure in the Heavens that faileth not , it is an inheritance incorruptible , undefiled , and that fadeth not away . (l) (l) Luke 12. 33. 2 Pet. 1. 4. An incorruptible Crown ; (m) (m) 1 Cor. 9. 25. A Crown of glory that fadeth not away , (n) (n) 1 Pet. 33. 7. and 29. 5. It is spoken of Moses , as a thing extraordinary , that after an hundred and twenty years , his eye was not dim , nor his natural force abated . (o) and that of the Israelites in the Wilderness , was as strange ; that after forty years , their cloaths , and shooes , waxed not old , But what is recorded as a strange unwonted thing in them , holds true in Heaven ; the Saints shall ever see God , and yet their sight never was dim ; shall be cloathed with the Garment of Salvation , and those Garments never wax old : Abel hath been in Heaven , five thousand years and upward , and were there so many thousands to be deducted from his future happiness , it would be some diminution to it ; but this adds much to his happiness : that after so long a tract of time , he is not one whit nearer the expiration of his happiness .

On the other side , there is no wasting in the eternal punishments in Hell ; Drexellius makes this observation , from those words of our Saviour , (p) (p) John . 15. 6. If a man abide not in me , he is cast forth as a branch , and is withered ; and men gather them , and cast them into the fire , and they are burned ; Where he observeth , the words do not run in the future tense , he shall be cast forth ; and shall be cast into the fire , and burned : but all i● the present tense ; he is cast forth , is withered ; men cast them into the fire , and they are burned . This ( saith he ) is the state and condition of the damned ; they are burned , that is , they are alwaies burning : when a thousand years are past , as it was at first , so it is still ; they are burned : after a thousand , thousand years more , as it was before , so it is still ; they are burned . If after millions of years , the question were asked ; What is now their state and condition ? what do they ? what suffer they ? how doth it fare with them ? There can be no other answer returned , but they are burned ; continually , and eternally burning . The Apostle saith of the Sodomites , that they were set forth as an example , suffering the vengeance of eternal fire ; it was many hundred years before the Apostle wrote this , that they were doomed to those prisons of Fire ; yet all that time before , they had been burning ; at this day , they are still burning ; and so shall continue burning , to all eternity . All the burnings they have already endured , deduct nothing from their future sufferings , nor in the least abate the tale of their ensuing calamities ; but they have as much to suffer , and ( if I may so speak ) as long a time to suffer in , as when they went first to their own place .

CHAP. VII . Of Eternal Happiness and Misery without intermission ; and without mixture in Heaven or Hell .

4. ETernity is without any intermission : There is no intermitting in time ; in the days of Joshua , when the Sun and Moon stood still ; and some say , there was the like pause in the Stars ; yet time did not stand , but posted on its wonted course : in the daies of Hezekiah , when the Sun went backward ten degrees , yet time went on ; the men then living , were not the younger for that retrograde motion , and if there be no intermissions in time , much less in eternity , and this undeniably followeth , upon what was before spoken ; for if there be no succession in eternity , but whatsoever good is enjoyed in Heaven , and whatsoever suffering is endured in Hell , be all at once ; it will thence follow , that there is no interruptions in the happiness of the one , nor any intermissions in the punishment of the other .

1. There is no interruption in the happiness enjoyed in Heaven ; and this adds not a little to the greatness of it . The best enjoyments in this life , are often interrupted ; yea , even the spiritual enjoyments of Believers ; God is often as a stranger in the Land of their souls ; and as a Wayfaring-man , who tarrieth but for a night ; his visitations are less frequent ; and when they are , many times not lasting ; the best of the Saints have experience of Gods access and recess ; of his drawing near them , and his with-drawing from them . God sometimes looks through the window , shews himself through the Lattice , shineth upon them , with the light of his countenance ; makes some of his glory and goodness pass before them , so as at present they are able to say with the Church , The Lord is my Portion , saith my soul ; but at other times , God hideth his face , withdraws his comforting presence , so as at present they have no taste of his goodness , nor smell of the sweet savour of his precious Oyntments , nor intimations of his love , nor illapses of the light of his Countenance : they seek him , but cannot find him ; they cry , and shout , yet he shutteth out their Prayer ; they go to the Word to hear what God will speak to them ; hoping that God may create the fruit of the lips , peace ; yet cannot hear one word of comfort : they follow God from Duty to Duty , from Ordinance to Ordinance ; and yet God answereth them neither by Prophets , nor by Dreames , neither by Prayer , nor Word , nor Sacrament , so as they many times cry out , I have lost God , the Comforter who should relieve my soul is far off from me ; or in the language of Sion , The Lord hath forsaken me , my God hath forgotten me ; And as they have these sad interruptions in their sense and feeling of Gods love , so likewise in that joy and comfort which results from it ; what they say of Apes and Monkies , that in the full of the Moon they are pleasant and jocund , often skipping up and down , doing their apish tricks , but in the wain are dull and sottish , not careing to stir : in like manner Believers , while the candle of God shineth upon their head , they are filled with joy , and that sometimes beyond what they are well able to bear : as Ephraim , who begged of God , Lord withdraw a while thy joyes from me , the weakness of this earthly vessel is not able to hold so great joyes . And Severinus that Indian Saint , being recovered out of a great sickness , in which he found the glorious illapses of God upon his soul , cryed out : Oh my God , do not for pities sake thus over-joy me , if I must have these consolations , take me to Heaven , he that hath tasted of thy sweetness , must needs after live in bitterness ! whereas on the other side , when God hides himself , and withdraws his presence , there is no voice of joy heard in their tabernacles nothing remaining of those joyes they once had , but onely a sad remembrance that they once had them . Bernard on a time found himself much indisposed , yet having striven with himself , and then with God in prayer , evidently found the visitations of God , but this lasted but a while , therefore he said of it , Oh blessed hour , but oh short stay ; Oh that it had lasted longer ; (a) (a) Rara hora , brevis mora , si durrasset . And Jeofry of Peroun , being in a journey with Bernard , one while was so filled with joy , that he said , he hoped be should never be sad more all his life ; but this joy was soon gone , so as he then feared he should never be cheerfull more . But these sad interruptions which the best Saints are subject to here , they shall be wholly free from when they are made partakers of that eternal happiness in Heaven ; doth the chief happiness of the Saints in heaven consist in the enjoyment of God ? look whatsoever way they may be said to enjoy him , the Scripture describeth it to be a continual , an un-interrupted enjoyment ; is it by way of presence ? they shall ever be with the Lord . (b) (b) 1 Thes. 4. 17. Is it by way of Vision ? what Christ saith of Angels , that they alwayes behold the face of his Father , (c) (c) Mat. 18. 10. is as true of them ; Is it by way of love , Love is strong as death , the coales thereof are as coales of fire ; (d) (d) Cant. 8. 6. some read it coales of Juniper , which they say , being raked up in its own embers continueth glowing a whole year together , and therefore aptly expresseth the love of the Saints , which is continually burning upon the altar of their hearts ; Or , is this enjoyment by way of joy and delight in God ? In thy name they shall rejoyce all the day ; (e) (e) Psal. 89. 16. and this adds not a little to the happiness of the Saints , which would be much abated , if there were any times , when they were secluded the presence of God : the like may be said of whatsoever happiness there is in Heaven : which is therefore resembled to a River , where there is a constant succession of waters , Thou shalt make them drink of the River of thy pleasures ; (f) (f) Psalm . 36. 89. sometimes to a Fountain , which we know is continually running , With thee is the Fountain of Life ; and the tree of life is said to yield her fruit every moneth , to shew the un-interruptedness of those delights in Heaven .

2. On the other side there is no intermissions in the Eternal sufferings of Hell , the worm is alwayes gnawing , the fire continually burning , the smoak of their torment ascendeth up for ever and ever , and they have no rest , day , nor night . They are tormented day and night , for ever and ever ; (g) (g) Rev. 14. 11. 20. 10. the wrath of God under which they lye is (h) (h) Isa. 30. 33. compared to a stream of Brimstone ; as it is likened to Brimstone to express the fierceness of it , so to a stream which is continually running , to set forth the continuance of it ; and this much addeth to the greatness of their sufferings . In the evils which befall men in this life there are frequent intermissions : in the most violent Agues the paroxysm lasts but for such a time ; Feavers in a few dayes come to their Crisis , and end either in the death or recovery of the Patient ; Those tormenting diseases , the Gout and the Stone , in a short time spend themselves , and though they are seldom wholly cured , yet there are some times of ease ; and were it so in the sufferings of hell , were there any resting dayes in hell ( as Prudentius fancied ) were it one day in a week ( as some modern Jews conceit , affirming , that when their Sabbath begins , the damned are led by an Angel to a place of rest , and when their Sabbath endeth , they are driven again to their place of torment , ) or were it but one day in the year , as Prudentius would have it ; that upon that day , Christ rose from the dead the flames of hell are less hot , and the damned find some mitigations of their pain if only thus , it were some abatement of their misery , but to lye continually languishing under the wrath of an incensed God , and scorching in the flames of a tormenting Fire , without any end , ease , relaxation , or any intermission of their sufferings : this makes them the more grievous , and intolerable . Here , when a man's mind is over-whelmed with grief , or is oppressed with pain , sleep many times gives him some mitigation ; therefore , the Poets calls it a sweet refreshment in a disease ; (i) (i) morbi suave levamen . on the other-side when in extremity of grief or pain , a man cannot sleep many nights together ; when in his extremity he wished that it were evening , hoping that the night may ease him , and his bed give him rest ; yet in this case , his eyes are kept waking , so as he is full of tumblings and tossings till the dawning of the day ; this is a great addition to his misery : as it was with Job , Who therefore desired strangling , and death , rather than life . (k) (k) Job . 7. 15. Ravilack , who murthered Henry the 14th . of France , among other punishments , they would not suffer him to take any sleep for several dayes and nights together , but when he began to sleep his keepers thrust burning bodkins into his flesh , to keep him waking ; and this was so grievous to him , that though many exquisite tortures were inflicted on him , yet he told his friends , nothing so much troubled him as want of sleep , having not had one wink of rest for six daies and nights together ; but thus it is with those wretched Miscreants in Hell , they have no rest day nor night , (l) (l) Rev. 14. 11. they shall not be suffered to take one wink of sleep to all eternity .

5. Eternity is without any mixture : There is nothing but happiness in Heaven ; nothing but misery in Hell ; Heaven is a place of pure Mercy , Hell of pure Justice ; Joy and Triumph , will be the portion of the Saints in Heaven ; and Misery and Howlings , the everlasting portion of the damned in Hell ; and that without any mixture of their contraries : See it in both the Branches .

( 1. ) The happiness in Heaven , is without any mixture : This world , as it is between Heaven , and Hell , in ●lace , so it is in participation ; It partakes both of the sweetness of Heaven , and the bitterness of Hell : Whiles Israel was in the wilderness , the blackest night had a pillar of Fire , and the brightest day , the pillar of a Cloud ; things here , never go so ill with men , but they have some comforts afforded ; nor so well , but they groan under some kind of trouble : God hath set one over against the other , (m) (m) Eccles. 7. 14. When Dioclesian resigned his Empire , he pretended this as the reason : As the Planet , which ha●h its exaltation in one sign , hath likewise its counterpoise in another ; so if there were any thing that afforded him any content , it was accompanied with as much vexation ; our silver , is mixed with dross ; our wine with water : Neither is it thus only in temporal , but in the Spiritual enjoyments of Believers ; who are here , like the Nightingale , sitting upon thornes ; or the Halcyon upon the trembling waters . Doth the Christian serve God ? it is with fear ; doth he rejoyce ? it is with trembling : doth he rejoyce in that Grace God hath given him ? as Paul , Thanks be to God , through Jesus Christ ; yet he cannot but mourn under the remainders of Corruption , with the same Apostle : O wretched man that I am , who shall deliver me from this body of death ? and when he compareth that little grace he hath , with that Original purity he lost in Adam , he cannot but mourn ; as the old men did , (n) (n) Ezra 3. who had seen the former Temple in its glory ; is it matter of Encouragement to him , when his heart is enlarged in Gods service ? as it was to David , when he and the people offered willingly to the Lord , (o) (o) 1 Chron. 29. Yet it is a matter of sorrow that he is able to do God no better service ; his greatest joy is not without some mixture ; the women after Christs Resurrection , departed from the Sepulchre with fear and great joy , (p) (p) Mat. 28. 8. The Disciples , walked in the fear of God , and the comforts of the Holy Ghost ; (q) (q) Acts 9. 31. Whereas in Heaven , there are all things that are desireable , and rare , and precious , without any mixture of contraries : (r) (r) Omnia chara , clara , rara . There is perfection without mixture of imperfectness , When that which is perfect is come , that which is imperfect shall be done away : (s) (s) 1 Cor. 13. 10. There is perfection of holiness , without the least sinfulness ; The sin of Jacob shall be sought , and there shall be none : (t) (t) Jer. 50. 20. Perfection of happiness without any kind of misery ; there is joy without sorrow ; They shall obtain everlasting joy , and gladness ; and sorrow , and sighing shall flee away : (u) (u) Isa. 35. 10. Rest without Labour , Blessed are the dead , which dye in the Lord ; they rest from their Labours : (w) (w) Rev. 14. 13. In sum , there is life , without death attending it : Light , without darkness ; peace , without trouble ; ease , without pain ; a full enjoyment of all desirable good , and freedom from all imaginable evil .

( 2. ) On the other hand ; In the eternity of Hells punishment , there is all that is evil , without the least mixture of any thing that is good , The same shall drink of the wine , of the wrath of God , that is poured out without mixture ; (x) (x) Rev. 14. 10. That Cup of wrath , that is said to be full of mixture ; (y) (y) Psal. 75. 8. that is , full of all the woeful ingredients that can be put into it ; is here said to be without mixture : that is , without the mixture of any thing that might alleviate their Torments . I shall onely instance in three Particulars :

[ 1. ] Without any mixture of Mercy : Here many times God corrects with Judgement , not in Wrath , (z) (z) Jer. 10. last . or if in Wrath ; yet in Wrath he remembreth Mercy , (a) (a) Hab. 3. 2. But there , is all wrath without any mercy ; as in the Sacrifice of Jealousie , (b) (b) Num. 5. 15. God ordereth , that there should be no Oyl , or Frankincense put to it , because it was an offering of Jealousie ; an offering of memorial , to bring iniquity to remembrance : in like manner , in Hell , there is no oyl of mercy to lenisie their sufferings ; no ●●cense of prayer , to appease Gods Wrath ; he that made them , will not have mercy on them ; he that formed them , will shew them no favour ; the day of Grace and Mercy , is then past ; the door of mercy is for ever shut up against them : When once the Master of the house is risen , and hath shut the door , and ye begin to knock at the door , saying : Lord , Lord , open to us ; He shall answer , and say , I know you not whence you are : (c) (c) Luk. 13. 14. When God hath shut up the door of Grace , and Mercy , as he doth in Hell ; though they beg , and cry for mercy , they shall receive no other answer than a peremptory denial ; the foolish Virgins deferred to get oyl into their Lamps till it was too late ; and when they went to buy , the Bridegroom came , and the door was shut , and when they begged , Lord , Lord open to us , he answered , verily . I say unto you , I know you not ; (d) (d) Mat. 25. 10. and what will a poor creature say or do in this dreadfull exclusion ? Have you ever seen a prisoner at the Bar , with what importunate out-cries he begs mercy , and with what dejection and despair he goeth away when he cannot obtain it ; think then what horror , confusion , and Everlasting despair shall surprize the Souls of those lost undone creatures , who find themselves drenched in a sea of wrath and vengeance , and cannot hope to have so much as one chord of mercy thrown out to them , and that is another addition to their misery ; it is not onely without any mixture of Mercy at present : But

[ 2. ] Without any hope of mixture for the future . In this life though men be under great troubles , they are seldom without hope ; the Prophet Daniel heard the voice of an Holy One crying , Hew down the tree and destroy it , yet leave the stump of the roots in the Earth , and thus it is usually with men in this life , saith Ambrose ; though the tree be cut down , and the branches lopt off , all they have taken from them , yet some of the root is left , their hope is not quite cut off ; as long as there is life , there is hope , to him that is joyned to the living there is hope , (e) (e) Eccles. 9. 4. And this is some support to men in their present troubles : but in hell , both root and branch , and all hope are quite cut off . Bede observeth , that God hath made three places , and in each of them hath placed two things : in Heaven he hath placed Verity and Eternity ; on Earth , Curiosity and Repentance ; in Hell , Misery and Despair : and as Hell is the proper place of despair , so this despair is without the least mixture of hope ; What hope hath the hypocrite , when God taketh away his soul ? (f) (f) Job . 27. 8. the Hypocrite of all other wicked men is usually most confident , making no question , and thinking much that any other should question his title to Heaven ; but when the hypocrite shall be turned into hell , with all the people that forget God , all his hopes will be quickly confuted ; what hope hath the hypocrite when God taketh away his Soul ? could a man speak with such a Son of confidence after he hath been some time in hell , and ask him , whether he were as confident as before ? Oh , what a sad and dolefull answer would he return , how would he befool himself , and cry out against his former presumption and credulity , the greater his hopes were before , the greater now will be his confusion ; Hope deferred makes the heart faint , saith Salomon ; much more , hope frustrated . When Ahasuerus asked Haman , What shall be done ▪ to the man whom the King delighteth to honour ? he presuming that himself was most likely to be the man , nameth the highest honours that could fall within the compass of his thoughts ; but when he saw that himself was laid aside , and this honour done to Mordecai his great enemy , think what a dump this was to him ; and accordingly you read , how he went home to his house , and told his wife and friends what had befallen him . A man who hath a suit at Law , and is before-hand confident he shall have the day ; if when the time comes , he finds himself cast , this maketh his grief so much greater , by how much his confidence was greater before ; and for him that was confident of Heaven , to be doomed to Hell : for him that made no question of finding mercy , now on the sudden to find himself past all hopes of mercy , this is that which will double his damnation , and make his condition far more miserable . It is said of the hypocrite , that his hope shall be cut off , and his trust be as a Spiders web ; (g) (g) Job . 8. 14. the Spider spends much time , and taketh much pains in the weaving of her web ; some say , every morning before she looks out for her prey , she first mends her broken web , which she industriously spins out of her own bowels , when all on the sudden by the sweep of a beesome , or some other way , her labour is spoiled , her web broken down , and perhaps her self kill●d in her own web ; thus the hypocrite takes much pains to nourish in himself a vain deluded hope ; he prayeth , readeth , heareth , fast●th , and in regard of outward performances seemeth to outstrip the devoutest Christian ; if the Believer with Cushi runs , he like Ahimaaz will outrun him ; for thus the Meteor , for the time maketh a greater blaze than the fixed star ; the Drone hath a greater body , seemeth a more beautifull creature than the Bee , flies oftner , and with a greater noise , and humming in and out of the Hive ; the dead body is greater and longer than the same body when alive ; and thus the hypocrite , in regard of outward profession and performance of Duties , seems to go beyond the true Nathaniel ; by which means he doth not only deceive others , but himself also , concluding , he is as sure of heaven , as if he had one foot there already ; but no sooner doth death cut asunder the thred of his life , but it cuts off all his hopes , leaving him in a hopeless , helpless , and remediless condition . The eyes of the wicked shall fail , and his hope shall be as the giving up of the ghost ; (h) (h) Job 11. 20. as the comparison holds in some other respects , so in this ; at the giving up the Ghost , when the soul quits this earthly tabernacle , it never returneth again to live here with it in this world ; so when the hope of a wicked man departs at death ; it taketh an everlasting farewell of the soul , and is swallowed up in desperation .

[ 3. ] Without any mixture of pity : to him that is afflicted , pity should be shewn from his friend , (i) (i) Job 6. 14. And usually we do pity men in their misery , even Malefactors in their j●stly deserved executions : but this shall not the damned find .

1. They shall have no pity from God , he that made them , will shew them no pity ; nay , so far is God from pitying them , that their punishment is an ease to him ; (k) (k) Isa. 1. 24. I will ease me of my adversaries : it is his desire to punish them ; It is in my desire that I should chastise them : (l) (l) Hos. 10. 10. it is a comfort to him ; I will cause my fury to rest upon them , and I will be comforted ; (m) (m) Ezek. 5. 13. it is a rejoycing to him ; I will rejoyce over you to destroy you , and bring you to nought . (n) (n) Deut. 28. 63. Once more , it is a matter of laughter to him : I will laugh at their destruction : (o) (o) Prov. 1. 26. what God speaks with laughing , Do thou read with trembling : (p) (p) Quod Deus loquitur cum risu tu legas cum luctu . Woe , and a thousand woes to that man whose destruction is a matter of laughter to Almighty God! What can be more sad and dreadfull , than when the God of mercy shall so far abandon all pity , as to laugh at the destruction of his own creatures ?

2. No pity from the Angels or Saints . Dives begged but one drop of water to cool his tongue ; Alas , what were one drop of water against a whole furnace of fire ? but this he cannot obtain , not so much as one drop of cooling water against a whole stream of scalding Brimstone ; then he begs to have one sent from the dead to preach to his Brethren , but is denyed by Abraham in that also ; he begs it again , and is denyed again : and this will be a further addition to the misery of those lost , forlorn creatures . There was at Isenacus a Play , (q) (q) Mel. Adam in vit . Gobelini . or Enterlude acted before Frederick the Prince of that place , in which was represented the five wise , and five foolish Virgins : the wise Virgins were presented to be the Virgin Mary , and four other Virgins sainted by the Papists ; the foolish Virgins come , and entreat them to give them of their oyl : that is , as the Actor presented it , to intercede to God for them , that they might be admitted into the Marriage-Chamber , into Heaven ; but the wise Virgins peremptorily denied them , and bid them go , and buy for themselves . They beg again , and are denied again : they knock , and weep , and importune with miserable out-cries , but all in vain ; which the Prince seeing , was so astonished , that he presently fell into a grievous sickness , crying out , To what end is Christian Faith , if neither Mary , nor any other Saint , can be intreated to intercede for them that sue to them ? To what purpose are those merits , and good works so much cryed up amongst us ? and this apprehension that they should beg so importunately , and yet be denyed , did so seize upon him , that he fell forthwith into a fit of the Apoplexy , of which he dyed within four dayes after . If he was thus astonished to see this but acted in a play : how terrible will it be when this and much more shall be done in deed , and good earnest ? if he were thus troubled to see others denyed , when it concerned not himself ; how sadly will this be resented when poor creatures shall find themselves thus dealt with ? when the Saints in Heaven shall be so far from pitying them , that they shall rejoyce in their destruction ; The Lord shall destroy thee for ever : the righteous also shall see this , and fear , and shall laugh him to scorn ; The righteous shall rejoyce when he seeth the vengeance : (r) (r) Psal. 52. 5. and 58. 10. here it is a matter of lamentation to good men , to see desperate sinners running headlong upon their own damnation , and wofully embruing their hands in the blood of their own souls . Lots righteous soul was vexed with the filthy conversation of the Sodomites : Jeremiahs soul wept in secret for the pride of the Jewes , and wished that he had in the Wilderness a place of wayfaring men , to leave his people , because they were all Adulterers and Adulteresses : but when God at the last day shall cleer his Justice in the just condemnation of ungodly men , they shall not onely approve of the equity of Gods proceedings , but according to the forenamed Texts , it will be a matter of rejoycing to them

3. They shall have no pity from the Devils , and their fellow-damned Companions ; but on the contrary , those who now tempt and draw them to sin , will then insult in their torments , They shall be an abhorring to all flesh . (s) (s) Isa. 66. 24.

4. They shall not so much as pity themselves ; the Scripture speaketh , of weeping , wailing , and gnashing of teeth ; heavy chear , ( saith Latimer ) where weeping and wailing is served-up for the first course , and gnashing of teeth , cometh in for the second ! but thus it will bee in Hell , as they shall weep , and wail for their misery ; so they shall gnash their teeth , at their own folly , and shall be filled with such a hellish rage against themselves , that they will never cease to vex and torment themselves .

CHAP. VIII . Of Lamentation for those at ease and careless of Eternity , from three several Aggravations : with Expostulations .

1. THe Doctrinal part being handled , the Application follows , which I mainly intend . Socrates is said to bring down Philosophy from Heaven , because he first reduced it unto practice ; and certainly , that preaching is best , which cometh nearest to the end of preaching , which is to excite men to a practical improvement of divine Truths , and I know no one truth more capable of a more close Application , than this of Eternity : That therefore , I now come to .

1. Hence have we ground , I know not whether of reprehension , or lamentation ; or whether of lamentation , or astonishment : If this be a certain truth , that there is an eternal condition of every man after this life : that every man , must after a short time enter upon an eternity , either of happiness , or misery : Then behold ye despisers , and wonder , and perish ; tremble ye men and women that are at ease in Sion , who live as if you had no souls to look after ; as if there were neither a Heaven to be cared for ; nor a Hell , to be feared , nor any being of man after this life ; yea , all ye that pass by , behold , and see , and stand astonished at the desperate sottishness of the Sons of men : when our Saviour told the woman of the water he gave , of which , whosoever drinketh shall never thirst ; she beggs , Sir , give me this water , (a) (a) John 4. when he speaks of the bread that comes down from Heaven , and giveth life to the world ; the Jews cryed , Lord evermore give us this bread : (b) (b) John 6. and truely it might be expected , that when men hear of the eternity of happiness in Heaven , they should be so affected with it , that some , as conscious of their former carelesness , should with Ephraim , smite upon the thigh , and passionately bewail their neglect of so great Salvation ; that others , with those Gospel-Converts , should ask , What sh●ll we do that we m●ght inherit eternal life ? that others , as full of Heavenly admiration , should stand like the Cherubins with bowed faces , as desiring to pry further into this mystery ; that others , as Naaman , when he was cured , went away resolving to serve no other God , but the God of Israel ; so they should take up peremptory resolutions , to make it their great business to get interest in this happiness . On the other side , one would think , that when men hear of the eternity of Hell-torments , they should almost think , and speak , and inquire , after nothing else , but how they should flee from the wrath to come ; that they should run up and down , from one Minister to another ; and from one Christian to another , enquiring what they should do to escape the damnation of Hell ; all this might be expected : But alas , who hath believed our report ? or , to whom is the arm of the Lord revealed ?

Oh fools and slow of heart , to believe what the Scripture hath spoken , and what Ministers preach ! (c) (c) Isidor Coelum negligimus , terram non retinemus ; It was the complaint of one , That eternal happiness in Heaven is every way unspeakably great , and is freely offered to us ; and yet , who spends so much as one hour in the meditation and pursuit of it ? Who is it , that talketh of it to his Wife , and Children , and Family ? We can riot in the praises of our Native soil , but are ashamed to speak of our heavenly Country , our everlasting Home ; in the the things of this life , our Understandings are quick enough to conceive them ; our hearts , to embrace them ; our tongues , to speak of them : but in the things of Eternity , how deep is our silence ? how low our speech ? How seldome our Meditations ? and as the same Authour addeth : we forsake the eternal happiness in Heaven , for earthly things , which will soon forsake us ; and though this , as barely considered in it self , be so great a sottishness , ●● can never be enough 〈◊〉 , yet it may be further aggravated from these following Considerations :

1. If we consider how frequently , and earnestly , men are called upon , to make provision for Eternity ; It was John Baptist's pathetical expostulation , O Generation of Vipers , who hath warned you , to flee from the wrath to come ; (d) (d) Mat. 3. 7. I would ask , who hath not warned you ? which of Gods faithful Ministers , or what Sermon almost is it , in which they do not either directly or consequentially , make this the great business they preach , and press upon you ? and when they Preach , they desire to do it in the most powerful and moving way they are able ; when they preach of Heaven , and eternal happiness ; they strive to speak in a silken dialect , cloathing their speech with the soft raiment of the most pleasing , and winning Expressions ; so as the Pulpit seems to be another Mount Olivet , full of delight and sweetness ; when they Preach the terrors of the Lord , the damnation of Hell ; they strive ( if possible ) not to speak stone only , ( as he said ) but thunder-bolts ; desiring , that every sentence might fall like a clap of Thunder , rending in pieces the adamantine hearts of men . The Philosopher saith , that men continually breath fire , though it be not seen ; and when they preach of Hell , they desire ( if possible ) to breath flames , that they might thaw a frozen Generation , and scare men out of their sins , by throwing some flashes of Hell into their Consciences ; so as the Pulpit seems to be as another Sinai , where there is nothing but fire , and lightning , and thunder : When they go about to perswade men to flee from the Wrath to come ; and lay up treasure in Heaven ; they bring Line upon Line , and Precept upon Precept ; studying what Arguments , and Motives to use , making choice of such as are most taking and prevailing , with their hearts ; to Arguments they add intreaties , beseeching men by the love of God , and love to their own souls , and whatsoever may be dear , and precious to men ; that they would not neglect so great Salvation ; they leave no imaginable means unattempted , become all to all men , if they may by any means save some ; desiring nothing more , than to see of the Travel of their souls ; when they see they cannot prevail , that Israel is not gathered , they go away discouraged , crying with the Prophet , My leanness , my leanness , woe is me ; I can do no more good : (e) (e) Isa. 24. 16. and are sometimes ready to resolve with the Prophet Jeremy , I will Prophesie no more in the name of the Lord , as fearing lest God hath sent them , as he did the Prophet Isaiah , to make the hearts of people fat , and their ears heavy , and shut their eyes ; l●st they should hear , and see , and understand , and convert , and be healed ; for alas , whereunto may I liken the men of this Generation ? they are like unto Children , crying one to another : we have piped to you and ye have not danced ; we have mourned , and ye have not wept : Ministers may be then said to pipe , when they sound the silver Trumpet of the Gospel , publishing the glad tydings of peace , and eternal Salvation ; then to mourn , when they are constrained to ring in mens ears , the doleful knell of their everlasting misery ; but people generally , are as little affected either with the one , or the other , as if they were but meer fantasies : as if Heaven were but an Idea , like Plato's Agathopolis , or Mahomet's Paradise , or Moores Utop●a ; as if Hell were but a scare-crow , set up to put an awe upon more credulous spirits . Ministers out of their several Pulpits , cry out : Eternity , Eternity , Eternity ; and yet cannot prevail with men , to take the least care about their eternal condition .

How many be there , who have lived thirty , or forty years , under the powerful preaching of the word , and have heard many hundred Sermons ; the main drift of which hath been to exhort them to this one thing necessary ; and yet it is to be feared , the time is yet to come , with a great many , that ever they spent one serious hour in making provision for their everlasting estate ; like those , They come , and sit , and hear the Word , and seem to be affected with it , as if they heard some pleasant song : (f) (f) Ez●k. 33. 31. but they do it not ; they are no more prevailed upon , as to any serious care , and endeavour after things eternal , than the very stones they stand on . When Bede was old and blind , yet he would take all occasions to preach : the unhappy boy that led him , on a time , led him amongst a company of Stones , telling him , there were a company of men assembled , and he preached to them ; and indeed as good preach to stones , as to stony-hearts ; there is almost as much hope to prevail upon hard stones , as upon heard hearts ; it was a strange expression Bonaventure used upon that promise of God , I will take away the heart of stone , and give you a heart of flesh : Lord , saith he , I will none of this promise , none of this heart of flesh , let me have my heart of stone still .

I read , the Altar at Bethel clave asunder at the words of the Prophet : when Jeroboams heart continued heard ; the stones rent in pieces at the death of Christ : when the hard-hearted Jewes were not affected , let me rather have a heart of stone than such a heart of flesh : and indeed it is true in his sense , no stone so hard and unmalleable as the stupid heart of man , and that is the reason of those frequent Apostrophes in Scripture , whereby God turning from a stubborn people , applyeth his speech to the sensless creatures : Hear , O heavens , and give ear O earth ; Hear O mountains the Lords controversie , and ye strong foundations of the earth : (g) (g) Isa. 1. 12. Micah 6. 2. implying , that as soon may the heavens , and earth hear , as soon may the mountains , and foundations of the earth tremble , as a stupid , sottish people whom it most concerneth ▪ And that men that are so often , and earnestly called upon , should be so little affected and wrought upon ; this is a lamentation , and shall be for a lamentation : this is one aggravation of that stupidity which is in men .

2. If we consider how soon men may enter upon their eternal condition , though at present we be in health and strength , yet our strength is not the strength of stones , nor our flesh of brass : we are frail mortal creatures , our foundation is in the dust , our life is in our hand , our breath in our nostrils , we carry about in our bodies the matter of a thousand deaths , and may dye ( saith Calvin ) a thousand several wayes each several hour : as many senses , as many members , nay , as many pores as there are in the body , so many windows for death to enter in at : Death needs not spend all its arrows upon us , a Worm , a Gnat , a Flye , a Hair , a St●ne of a Raisin , a Kernel of a Grape , the fall of a Horse , the stumbling of a Foot , the prick of a Pin , the pairing of a Nail , the cutting of a Corn : all these have been to others , and any one of them may be to us the means of our death , within ●he space of a few dayes , nay , of a few hours ; we may be well and sicken , and dye , and forthwith enter upon our eternal estate : Death being the Door of Eternity , forthwith transmitting us to an eternity , either of joy , or torment : and truly one would think that this consideration should prevail with men , to make some timely provision for their future estate . Cato had many times moved in the Senate , that Carthage which had been so offensive to them might be destroyed , but could not prevail , being still opposed by Scipio ; On a time he brought a Fig with him into the Senate , telling them , that that Fig Was three dayes before growing in Carthage , and that for ought th●y knew , an Army from Carthage in as short a time might arive at their Gates ; upon which , the Senate considering the suddenness of the danger they might be in , gave order for the demolishing of it . Though we seem at present to be fresh , and flourishing , like fruit growing in a fruitful ground , yet we do not know but in a short time , perhaps within the space of three dayes , we may be cropt off by death , and transmitted into another world ; and therefore should be so wise as to make provision for our future estate , both by dying to sin , which otherwise will be the death of our souls , and by the Use of all other means conducing thereunto : but that , notwithstanding this great uncertainty , men should live as if they were ●o live alwayes , should put off the thoughts of death , as if they sh●uld never dye , should content themselves to live in that condition in which they dare not dye , or in which if they should dye , they should be eternally miserable ; this argues as great a folly and stupidity , as the nature of man is capable of .

Thou wouldest be troubled , if thou certainly knewest thou wert to live but one month longer ; and art thou not affected , when perhaps thou shalt not out-live one day ? (h) (h) Fleres , si scires unum tua tempora mensem , Rides , cum non sit forsitan una dies ? Eliphaz speaking of a Vision he had , saith ; A thing was secretly brought me , and mine ear received a little of it : (i) (i) Job . 4. 12 , 13 , 14 , 15 , 18 , 20 , 21. He sets it out by the time when it was made known to him ; in thoughts from visions of the night , when deep sleep falleth upon men : It is further descr●●ed by the strange effects of it ; fear came upon me , and trembling , which made all my bones to shake : He goeth on , to shew the terror this Vision brought upon him ; A spirit passed before my face , the hair of my flesh stood up . Hitherto is described in what manner this secret was made known to him ; but , what was this great secret which made such an impression of fear upon him ? that is partly laid down , and proved by the fall of Angels , that much more man , whose foundation is in the dust , must consume by little and little , and must at last in a short time , perhaps less than from morning to evening , be cut off by the stroak of death : but wherein ( as one descants upon it ) lyeth this high point of secrecy ? for man to dye , and that oftentimes suddenly , is no such rare thing as seemeth here to be pointed at : surely , that wherein that great mystery chiefly consisted , lyeth in this : that though man must dye , and many times dyeth suddenly , yet all this is little laid to heart , either by others : They are destroyed from morning to evening , they perish for ever without any regarding it ; nor yet by themselves : Doth not their excellency go away ? they dye even without wisdom : and that mens time should be so short , their life so uncertain , as many times to be taken away in the space of one day : and that neither others should lay it to heart , nor men themselves should learn wisdom to make any suitable preparation ; this is spoken of as a strange , remarkable thing : a thing to be justly wondred at , that there should be such prodigious sottishness in the hearts of men .

( 3. ) If we consider how many things there are that seem to mind us of death , and of making provision for another world . Are not our boots , shooes , gloves , made of the skins of dead Beasts ? Our hats , cloathes , stockings , of the hair , or wool of dead creatures ? Is not our food chiefly upon those creatures , that first dye , before they become our nourishment ? and yet , behold another ensuing death ; these cloaths we wear , soon wear out ; these meats we eat , are soon cast into the draught , and Nature calls for a fresh supply : If from hence , we look upon things about us ; the Vine feels as many deaths as winters ; and notwithstanding all our pruning , and care , seldom lasts above sixty , or seventy years : The like may be said of the Trees of Pears , Apples , Plumbs , and other fruits ; which though carefully looked after do not usually continue , above fifty or sixty years ; whereas Oakes , and other Trees , which last long , commonly grow further off from our Habitations : The sensitive Creatures , that live amongst us , do not long continue with us ; the Horse , seldom out-lives twenty years ; it is much if the Dog liveth so long ; the Oxe , if not slain before , usually dyes by fifteen , or sixteen ; the Sheep , by nine or ten ; many other Creatures in a shorter time : And how many Creatures are there , which are but of one daies continuance ? the same daies Sun , which gave them life at its uprising , takes it away at its setting : And ●hen there are so many things to mind us of our ●●ter end , think what a stupid●●● it is , to make no preparation for it ; as Seneca ex●●●●ently , (k) (k) Inter peritura vivimus , & quomodo non morimur , cum vivitur mortuis ? Whence is it , we should no more think of 〈◊〉 ; when there are so many Deaths about us ? Or , if from other Creatures , we cast our eyes upon other Men ; Job saith of the wicked man , (l) (l) Job 21. 32 , 33. He shall be brought to the Grave , and shall remain in the Tomb , and every man shall draw after him , as there are innumerable before him : Death is the end of all flesh , the Grave the house appointed for all living ; there are few weeks pass over our heads , but we either hear the knell of Death ringing in our ears , or have some spectacle of Death presented to our eyes ; and when others are snatch'd away by Death , the living should lay it to heart , (m) (m) Eccl. 7. 2. when Amasa's dead body lay in the way , the people made a stop at it ; in like manner , when we see , or hear of the death of any , we should consider what befalleth them , and must e're long befall us ; Jonathan shot Arrows to admonish David of Sauls intent to kill him ; when God causeth the Arrows of death to fall on the right hand , and on the left , we should look at them , as so many Arrows shot from Heaven to warn us . But how few be there that consider the works of the Lord ; the Psalmist saith of wicked men , like sheep they are laid in the Grave ; (n) (n) Psal. 49. 14. the old Translation reads it , they lye in Hell like sheep ; Sheep that are put into a fat pasture , though the Butcher comes , and taketh out , first one , then a second , after , a third , and fourth , and carrieth to the shambles , yet the rest not knowing what is become of their fellows , feed securely ; and with much delight skip up and down in the green pastures , till they also are fetch'd away , and carried to the slaughter . There is a bird in Ireland , they call the Cock of the Wood , they fly together in thick Woods , so as it is hard to find them , but being once found , they are easily killed , if one or two be shot , the rest fly no further than to the next tree , where ●hey sit staring upon the shooter , till the whole Covey be destroyed : in like manner , it is with the secure , besotted sinners ; the Arrows of Death light on this , and that side , now one is snatch'd away , and goeth to his long home , soon after , a second , a third ; some perhaps are taken away in the midst of their sins , and go to their own place , having scarce time to call upon God for mercy ; yet the survivours are little affected with these examples , but do as they used to do ; Dine , and Sup at their accustomed times ; go to Bed , and Rise after their wonted manner ; Sleep , according to their old compass ; suffer life to slip from them , and death to steal upon them , and Judgement to overtake them , without taking any care to make provision for their future estate : and that Gods hand should be lifted up , and men not see ; that the rod should speak , and they not hear , but continue deaf amongst so many Alarms of Death ; this is another thing , that much aggravates the desperate sottishness of these persons .

Having thus shewed the lamentable blockishness of the greatest part of men , and the several aggravations which render it more lamentably lamentable , I shall now desire from th●s truth we are treating on , to expostulate a while , and reason the case with these Sons of slumber , and confusion : Either this is so , that mans condition after this life is eternal , or it is not so ; If not so , beside former arguments brought to prove it , what end was there of Christs coming into the world ? what use of Scripture ? to what purpose all we call Religion ? What mean those workings of conscience , even for those secret sins unknown to the world ? what mean those out-cries , and lamentations , of men upon their death-beds , and that of the greatest Atheists ; as Bion of Boristenes , who all his life time had denied the Gods , despised their Temples , derided their worship ; yet when death came , he would rather have endured the greatest torment , than to have dyed ; and that not so much for fear of a natural death , but for fear of what followed after ; lest God whom he had denied , should give him into the hand of the Devil , whom he had served ; and therefore , at the time of his death , he put forth his hand , crying ; welcome Devil , welcome ; (o) (o) La●rt . foolishly thinking to pacifie the Devil by this flattering Salutation : And Tully observeth of Epicurus , that though no man seemed more to contemn both God , and Death , yet no man feared more both the one , and the other : and whence is all this , if there be no Being of man after death ?

On the other side ; if the eternity of mans condition be a certain truth ; so as it is not more certain , that the Sun shines , that the fire burns , that the earth beareth us , that the heavens cover us ; than this is , that there is a Heaven and eternal happiness , for the Saints ; and a Hell and everlasting punishment for incorrigible sinners ; what ails the foolish hearts of men , to be so stupidly careless in a thing of so infinite concernment .

Were it only a thing probable , that as much might be spoken against it , as for it ; yet a wise man would go the safest way : men do so in all other things , and would do so here , if they would but act as men , according to the Principles of Reason ; and it is undoubtedly the safest way , to make a seasonable provision for it : Yet further , suppose it were a thing only possible , that much more might be spoken against it , than for it ; yet a wise man would think , but what if it proves to be so at last ? though it seems otherwise to me , yet it may be so ; and if it prove so , what will become of me , if I wholly neglect to make provision for it ? but if it be a most certain , and undoubted truth , so as there is nothing more certain , and indubitable ; whence is it that men mind no more a thing that so m●ch , and so nearly concerns them ? What are mens hearts made of ? Where are those affections which use to be eagerly carried out upon meaner objects ? What is become of mens Intellectuals ? Have they lost understanding , as well as conscience ? Have they sinned away Reason as well as Religion ? Are they as well without fear , as without faith ? as much without love to themselves as to God ? Is Israel a servant ? Is he a home-born-slave ? Why is he spoyled ? (p) (p) Jeremy 2. 18. Let me ask , Is a man a block , a brut ? a home-born fool ? why is he spoyled , or rather doth he spoyl and undoe himself ? Dyed Abner as a fool dyeth ? Thy hands were not bound , nor thy foot put into fetters , saith David ; (q) (q) 2. Sam. 3. but for man to dye eternall as afool dyeth , when his hand is not bound , when no thing besides his own carelessness , could either deprive him of eternal happiness , or thrust him upon his everlasting ruine , this is the greatest folly and madness that can befall a reasonable creature : Salomon saith of a generation of men , that madness is in their hearts while they live ; (r) (r) Eccles. 9. 3. after that they go to the dead , if there be any one thing in which this madness doth more plainly appear , it is in this stupendious neglect of their eternal welfare . The Philosopher said of the Milesians , He would not say they were fools , but he was sure they did the same things fools use to do : men would be loth to be counted fools or mad-men , but if they spend all their time and pains about other things , and neglect this one thing necessary , whatsoever they seem to themselves , and whatsoever they are in other things , in this they do the same things that fools and mad-men doe , and so they will one day judge of themselves ; but I pass to other Uses .

CHAP. IX . Of Caution to prevent mistakes about the Adversity of the Godly , and the Prosperity of the Wicked in this state .

2. THis point may serve by way of Caution , to keep us from stumbling at Gods providential Dispensations , both in regard of the sufferings of Saints , and the temporary prosperity of wicked men ; What Salomon saw in his time , servants on horse-back , and Princes walking as servants upon the earth : Or , what the Traveller said he observed at Rome , Asses flying , and Eagles creeping : the like is to be frequently seen in the world : the Bramble is sometimes exalted , when the Vine and Olive are passed by ; Goats clamber up the Mountains of Preferment , when the poor sh●●p of Christ feed below ; the mud wall is shin●d upon , while Marble-pillars stand in the shade ; Vile persons , like him in the Gospel , are clad in Purple , when those of whom the world is not worthy , goe up and down in Sheep-skins and Goat-skins : unprofitable Drones , who are a burden to the earth , are often crowned with length of dayes , when many ingenious Spirits , who have the eyes of the world fastned upon them , are taken away in the flower of their age , and are cropt off like an ear of Corn. In a word , the proud are called Happy , they that work wickedness are set up ; many live in defiance against God , and set their mouth against Heaven , thrive and prosper : and as it is God layeth not folly to them (a) (a) Job . 24. 12. doth not at present call them to an account for their Wickedness ; when many religious souls who tremble at the least sin , and make conscience of every Duty , are yet plagued all the day long , and chastened every morning ; and yet , which is a greater evil , many times the wicked devoureth the man that is more righteous than he ; Pharaohs lean kine devour the fat kine ; Fire cometh out of the Bramble , and devoureth the Cedars of Lebanon ; and this hath been a great stumbling block to more intelligent men ; in so much as some have denyed Providence , as Averroes , who hereupon affirmed , that God medled not with things here below ; others have denyed there is any God , as Diagoras ; The occasion was this , he had made a book of Verses , but before they were set out , one stole them away , he suspecting the person , brought him before the Magistrate ; the man denyed it upon oath , and so was quit , and afterward set them out in his own name ; Diagoras , because he was not for his theft , and perjury struck with a present Thunder-bolt , forthwith turned Atheist , concluding that there was no God : nay , we find this to have stumbled the best of the Saints : Job startles at it ; Jeremy and Habakkuk expostulated with God about it ; David was ready to conclude , that he had cleansed his heart in vain , that there was no profit in the service of God . Whereas if we go into Gods Sanctuary , we may understand the end of both these sorts of men : wicked men , though they flourish for a time , yet their end is sad , When the wicked spring as Grass , and all the workers of iniquity do flourish ; (b) (b) Psal. 92. 7. it is , that they shall be destroyed for ever : the righteous , though they suffer at present , yet their end is happy ; Mark the just , behold the upright man , the end of that man is peace , (c) (c) Psal. 37. 37. Some express this by the familiar comparison of the Hawk , and the Hen: the Hawk is often transported from forreign Countries , bought at a great price , carried upon the Fist , fed with choice dyet , and hath all things prepared for her accommodation ; but being once dead , she is thrown out of doors , cast upon the dunghill , and no more care taken of her : the Hen on the other side , while she is living , is little accounted of ; she is forced even to lodge abroad in the open air , exposed to the wind , and stormes of the Winters night ; constrained to range abroad for her sustenance , pecking here and there a little to satisfie her hunger ; if she comes into the house , expecting some crums falling from the Table , she is driven out with clamour , and little care taken of her ; but when she is dead , is cook't , and drest in the best manner ; served up in a lordly Dish , and the greatest Persons make of her flesh part of their Royal entertainments : These two creatures not unaptly resemble the two sorts of men , the righteous , and the wicked : the Hawk resembles wicked men , who commonly prosper in the world , and flourish like the Bay-tree ; and therefore pride compasseth them about : how lofty are their eyes , and their eye-lids lifted up ? they carry themselves as if they had got a monopoly of happiness , as if the Sun shined only in their Cell , as the Bernardine Monks boasted : but when death hath put a period to their lives , there is an end of all their happiness ; and eternal misery , like Pharaohs seven years of famine devoureth the former years of plenty , rendring their misery the more grievous , by the remembrance of the happiness they once enjoyed . On the other side , good men , who are fitly resembled by the Hen , usually meet but with course entertainment in the world , are looked upon as the filth of the world , and off-scouring of all things : their souls are exceedingly filled with the scorning of those that be at ease : and with the contempt of the proud ; but having once finished their course , they are bound up amongst Gods Jewels ; their bodies go down with hope to the Chambers of Death , their souls are bound up in the ●undle of Life , and put into a present possession of eternal happiness ; so that though in this life , wicked ●en be the darlings of the world , when those of whom the world is not worthy , are destitute , afflicted , tormented ; yet if we believe there is another life after this , in which the righteous shall be eternally happy , and wicked men everlastingly miserable , this will abundantly clear the equity of Gods proceedings in those temporal dispensations ; it is the end that crowneth all ; all is well that ends well ; Salomon saith , The end of a thing is better than the beginning of it : (d) (d) Eccles. 7. 8. and wise men esteem of things according to the last end .

A man that hath a suit at Law upon which his estate dependeth , though in his journy up to the Term , he be ill horsed , meets with bad way , and foul weather , and homely lodgeing , yet if he succeeds in his suit , he thinks this makes a sufficient recompence ; whereas , let a man in his journey have never so many accommodations : as good way , fair weather , good chear , merry company ; yet if he be cast in his suit , and loseth all he hath , it will give him but little content to reflect upon the pleasure of his journey : Chrysostome , in one of his Homilies to the people of Antioch , tells of himself ; That he was invited to dinner by a Gentleman of the City , but not knowing the way to his house , had a guide to conduct him ; the guide to gain the shortest way , carried him through By-Lanes and Allies , where they met much dirt , and unsavoury smells : at last they crossed a fair street , the goodliest street in the City , where they met with a man accompanied with a great number of people , going to his execution ; coming to the house whether he was invited , and finding there good Cheer , and hearty entertainment ; How much better is it , ( said he , ) to go throw dirty lanes to good Cheer , and good Company , than to go through the fairest street to the place of Execution ?

The Application is easie . Good men while they are in their journie , meet with many difficulties and discourteous usages , but are going to a place of happiness , and shall sit down with Abraham , and Isaac , and Jacob , in the Kingdom of Heaven ; whereas wicked men , though they go through a fair , pleasant way ; where the Devil seems to pave their way for them , that they might not so much as dash their foot against a stone , yet they are going to execution ; having spent their daies in mirth , in a moment they go down to Hell , where they must suffer the vengeance of Eternal fire ; and if so , there is little reason why we should either think much at the present sufferings of the Saints ; or envy the temporary prosperity of worldly men .

1. There is no reason why we should think much at the Saints troubles : Austin moveth this question ; whether it were better to eat a piece of fish , that were made bitter by the breaking of the gall , or to endure the tormenting pain of the tooth-ach , or stone , or gout , several daies together , without any mitigation , or intermission of the pain ? This question saith Drexellius may seem a ridiculous question , for how much better were it ( saith he ) to eat such a whole fish , which could do a man no other hurt , but leave a bitter tang upon the palate for a time , than to suffer any of these torments , but the space of one hour ? all the troubles of this life , are but like eating such a piece of fish , which though bitter for the time , yet are soon over ; and it is much better to endure this for a short time ; than to be exposed to endless and eternal torments in Hell , therefore the same Father beggs ; Lord , cut me , burn me , do any thing with me here , so thou sparest me hereafter ; (r) (r) Domine hic seca , hic ure , modo in aeternum parcas . And else-where , Let all the Devils in Hell beset me round ; let fasting macerate my body , let sorrows oppress my mind ; let pains consume my flesh , let watchings spend me , and heat burn me , and cold frieze and contract me ; let all these and whatsoever can come more , happen to me , so as I may be freed from Hell , and may enjoy my Saviour in eternal blessedness .

And 2. There is as little reason on the other hand , why we should envy the prosperity of ungodly men : Suppose saith Chrysostome , that a man one night should have a pleasant Dream , that for the time might much delight him ; and for the pleasure of such a dream , should be tormented a thousand years together , with exquisite torments ; would any man desire to have such a dream upon such conditions ? All the contentments of this life , are not so much to eternity , as a dream is to a thousand years ; and little is that mans condition to be envied , who for these short pleasures of sin , must endure an eternity of torment . In the time of the wars in Germany , the Army being upon special service , order was given , that none should upon pain of death , go a forraging ; one souldier notwithstanding this strict Command , went abroad , and amongst other things stole some grapes , and brought them with him ; being deprehended , he was adjudged to present death ; as he went to execution , he fell to eating his Grapes ; the Commander asked , Sirrah , can you feed so heartily when you are to dye presently ? the poor souldier replied : Sir must I pay so dear for them , as the loss of my life , and do you grudge that I should eat them ? do wicked men purchase their present pleasures at so dear a rate as eternal torments ; and do we envy their enjoyment of them so short a time ? Would any envy a man going to Execution , because he saw him going up the Ladder in a Scarlet Coat , or a Velvet suit ? What though wicked men be cloathed ▪ in Scarlet , and fare Deliciously every day , this is all they are ever like to have : There is scarce a more terrible Text in the whole Book of God , than that of Christ , concerning the Pharisees , Verily , I say unto you , they have their reward ; (s) (s) Mat. 6. 2. Luk. 6. 24. and that parallel Text , Woe to you that are rich , for you have received your consolation .

Gregory , being advanced to places of great preferment , professed , that there was no Scripture went so near his heart , and struck such a trembling into his spirit , as that speech of Abraham to Dives , Son , remember , that thou in thy life-time receivedst thy good things ; (t) (t) Luk. 16. 25. they who have their Heaven here , are in great danger to miss it hereafter : It is Gods usual way ( saith Jerom ) to remove from delights to delights , (u) (u) A deliciis ad delicias . to bestow two Heavens , one here , another afterward .

Oh how much more worthy of our pity , than envy , is that mans condition , who hath all his happiness confin'd to the narrow compass of this life , but his misery extended to the uttermost bounds of an everlasting duration .

CHAP. X. An Exhortation to Restrain from Sin , and Redeem Time .

3. BUT that which I would chiefly insist upon , is , a Use of Exhortation ; and there are seve●al things to which we are to be exhorted from this Truth . As

[ 1. ] This should ( and being seriously considered might ) be a most powerful restraint from sin ; there is a two-fold eternity , one of happiness , the other of misery : in regard of both these , the malignant , destructive nature of sin appeareth .

First , It depriveth of eternal happiness ; there is never a sin thou committest , never an oath thou swearest , never a lye thou tellest , but thou runnest a desperate hazard of losing God , thy soul , everlasting happiness , and whatsoever may be dear , and precious ; and not onely a desperate Hazard , but without repentance an unavoidable Necessity ; so as thou canst have no hope of ever seeing the Lord in the Land of the living ; of ever tasting how good the Lord is , or having any portion in those good things , which God hath provided for his people ; and is it not a prodigious madness to lose all this , for a base lust ? As the Drunkard doth for a pot of drink , the Covetous man , for a little thick clay ; the Swearer , for just nothing ; for a sin , in which there is neither profit , pleasure , ease , nor any thing that might give any satisfaction to the mind . Perhaps , some may think , If this be all , they may do well enough : (a) (a) Regnare nolo , sufficit mihi salvum esse . As some St. Austin bringeth in speaking , though I miss of Heaven , I may do well enough in a lower condition ; wicked men now live without God and Christ in the world , and think themselves well enough without them ; and therefore may think it no great misery , not to be admitted into their presence ; they care not now for the company of Godly men , but avoid it all they can , and so will think it no great matter to be hereafter excluded their society .

But such should do well to consider , that the time is coming , when Heaven and Hell shall divide the world ; as there are but two sorts of men in the world , Goats and Sheep , Chaff and Wheat , Righteous and Wicked ; so there are but two places remaining for them ; the Wheat to be gathered into Gods Garner , and the Chaff to be burnt with unquenchable fire ; the Sheep to stand at Christs right hand , with a come ye blessed , &c. the Goats at his left hand , with a go ye cursed , &c. Besides these , there is no other place , no other condition remaining for men after this life ; if thou losest Heaven , Hell must be thy portion : And this shews further , the devilish nature of sin ; it doth not only deprive of Heaven , but without repentance , unavoidably throws the Soul into the jaws of Eternal Condemnation : Some say , a man and a Crocodile , seldome , or never meet but it is the death of one ; It is certain , sin and the soul never meet , but one dyeth ; either sin must dye now , or the soul dye eternally : if repentance that Spirit of burning , doth not burn our sins , Hell fire will burn our Souls . If then thou makest no great matter of losing Heaven , and being excluded the Presence of God ; think with thy self , whether thou beest able to lye for ever under the Arrests of Gods Wrath ; and to dwell with everlasting burnings ; Perhaps , thou art hardly able to bear those temporal afflictions now lying upon thee , and if thou hast run with the foot-men , and they have wearied thee , how wilt thou be able to contend with Horses ? If thou beest wearied out in this Land of peace , how wilt thou do in the swellings of Jordan , where all the waves of God shall pass over thee ; where thou shalt be like a Beacon on a hill , or an Ensign upon the mountain , exposed to all the Storms , and Tempests of Gods Wrath ? When therefore , thou findest thy self tempted to any sin , and thy heart ready to close with the temptation , pause a while , and propound to thy self , this unanswerable Dilemma : If I yield to this temptation , and commit this sin , either I shall repent , or not repent of it : If I do repent , and the best be made of it , may not the short pleasure of this one sin cost me many dayes and weeks sorrow : nay , perhaps make me go all my life , in the bitterness of my soul ? if I do not repent , wo to me that ever I commit●ed it ! will not this one sin encrease the flames of my justly deserved torments ? and add to those treasures of wrath I have been so long heaping up ? Pachomius hath this excellent saying , Above all things , let us every day think of our last day ; Let us in time think of Eternity , and what he pressed upon others , he practised himself , and amongst others found this advantage by it ; when any sinful thought , or motion arose in his heart , he suppressed it with the thoughts of Eternity ; if it rose and rebelled again , he knocked it down with the thoughts of Eternal torments . The fool maketh a mock of sin , ( saith Salomon , ) but would the fool consider what sin will cost ; would he thus kick against the pricks ? would he be so fool-hardy , as to play with flames ? and make a sport of everlasting burnings ? if that Saying so well known , were as well considered , that is acted in a moment , which must be mourned for to eternity : (b) (b) Momento fit quod tota doleat aeternitas , and that other of Gregory , the sin that pleaseth is momentary , but the punishment it bringeth , is eternal ; (c) (c) Momentaneum quod delectat , aeternum quod cruciat . we would rather chuse to leap into a Cauldron of scalding lead , than willingly commit any one sin . Let this then be one use we make of this point , so to set the thoughts of Eternity before us , that we might not sin against God .

( 2. ) We should be exhorted hence to spend our time well , of all those talents wi●h which God hath entrusted us , there is none more precious , than that of Time . God ordereth , That if two men strive together , and one wounds the other , that he keepeth his bed , he that wounded him must as well pay for the loss of his time , as for the cure of his wound ; How little soever we make of the loss of time , God esteemeth it among the greatest losses .

We read of an admirable Vision revealed to St. John , (e) (e) Rev. 10. 1 , 2 , 3 , 5 , 6. He saw a mighty Angel , by which interpreters generally understand Christ the Angel of the Covenant ; this Angel is said to come down from Heaven , cloathed with a cloud , and a Rainbow upon his head , having his face as if it were the Sun , and his feet as pillars of fire . All which sheweth the transcendent glory of (d) Exod. 21. 19. his appearing ; Who is said to set his right foot upon the Sea , and his left foot upon the earth : which notes his universal sovereignty over Sea and Land ; He is said to cry with a loud voice , as when a Lion roareth ; and to lift up his hand to Heaven , and swear by him that liveth for ever , and ever ; and certainly it must be a matter of some great concernment , that is ushered in by so many remarkable circumstances : men indeed sometimes raise the expectations of people , when after a noise of the mountains bringing forth , a ridiculous mouse creepeth out : but God doth not thus use to deceive the expectations of his people : such great preparations as are here described , are alwayes attended with some remarkable thing suitable rto such preparations ; now what this great thing was , follows : He sware by him that liveth for ever ; that time shall be no longer ; whether it be meant of time in general , as some contend , or of the time of Antichrists rage , and the Churches suffering , as others think more probable , either serves to inform us of what great worth time is , and what a great punishment it is to be deprived of it .

Much more might be spoken of the preciousness of time , as that it is the fruit of Christs purchase ; that doom passed upon Adam , in the day thou eatest thereof , thou shalt dye the death , had been immediately upon his sin put in execution , had not God given Christ to interpose between his wrath and mans sin : that there was any time given him ; it was not only through Gods indulgence , but through the purchase of Christs blood .

But to come more near the business in hand ; the preciousness of time chiefly appeareth , in regard of what dependeth upon it ; all things receive their worth and value , from what dependeth on them , and the Use they may be put to a Bond , or a mans Will , as it is a piece of written parchment , is scarce worth one shilling , yet an estate of many thousands may depend upon them : therefore men are as careful of them , as of their choisest jewels . In like manner , time , though , as simply considered in its self , it be not so precious , yet is is infinitely precious in regard of what depends upon it ; what more necessary than repentance ? yet that depends upon time , I gave her space to repent of her fornications ; (f) (f) Rev. 2. 21. what more desireable than the favour of God ? This depends upon time , and is therefore called the acceptable time , (g) (g) Isa. 49. 8. What more excellent than salvation ? this likewise depends upon time , Now is the accepted time , now is the day of salvation ; (h) (h) 2 Cor. 6. 4. Pythagoras saith , that Time is the soul of Heaven ; we may rather say that it is the way to Heaven , the Pledge and earnest of Salvation : (i) (i) Pignus & arrha coeli , But to come more near , what can there be of more weight , and moment than eternity ? it is ( as was before asserted ) the Heaven of Heaven , and the very Hell of Hell ; without which , neither would Heaven be so desireable , nor Hell so formidable ; Now this depends upon Time . Time is the Prologue to Eternity ; the great weight of Eternity , hangs upon the small wire of Time ; whether our time here be longer , or shorter ; upon the spending of this , dependeth either the blisse or the bane of body and soul to eternity : This is our seed-time , eternity is the harvest ; whatsoever seed we sow ▪ whether of sin , or grace , it cometh up in eternity ; whatsoever a man soweth , the same shall he reap , this is our market time , in which , if wee be wise Merchants , we may make a happy exchange of Earth for Heaven , of a Valley of tears , for a Paradise of delights : It is our working time ; I must work the work of him that sent me , whilst it is day , the night cometh when no man can work , (k) (k) John . 9. 4. according as the work is we do now , such will be our wages in Eternity : It is the time of our reprival , being all in a state of condemnation , born heires of Hell ; God is pleased to give us this time to make us our peace , and sue out our pardon ; if we improve it to this end , we may not only flee from the wrath to come , but provide for our selves a wide and large entrance into Heaven ; but if we mis-spend this terme , it is so a forbearing , that it is also an augmentation of our punishment ; the longer we live , the more wrath do we treasure up : Gods wrath is like a great bell , that is long in raising , but being up , it gives a dreadful sound : The Heathen Poet could say , Gods Mill is not presently going , but when it goeth , it grinds all to dust and pouder : (l) (l) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . if we ravel out this time in idleness , and vanity , it would have been better for us we had never had it , better if we had been sent to Hell as soon as ever we beheld the light of Heaven . Infinitely therefore doth it concern us to improve this time to the end it is given us , to agree with our adversary quickly while we are in the way , lest he deliver us to the judge , and we be cast into Prison , to lye there till we have paid the uttermost farthing ; in the ordinary passages of our lives , we do more or less esteem of time , as the business that depends upon it , is of more or less consequence . When we are cast into streights of time , and have some business of great concernment , which must be done in that time , or not done at all ; in this case we account every minut precious , and had rather lose a whole day at another time , than an hour now ; thus this present time being given us to make provision for Eternity ; every parcel of time is as much worth , as Heaven is worth , and Eternity is worth ; some one hour of time in regard of the concernment of it , may be as much , and much more than all that eternity of duration which we are to enter upon after this life ; one hour rightly improved , may procure more favour from God , and more mercy to our soules , than we can ever hope to attain , during that infinite duration that doth awaits us ; one sigh flowing from a broken heart , one penitent tear falling from the eye , may through mercy prevail to discharge that great debt of sin , which all the flames in Hell cannot expiate to all eternity . How strongly then should that foundation be laid , that hath such a building as Eternity to be built upon it ? How carefully should that anchor be cast , that is entrusted with a vessel so richly laden , as our everlasting condition ?

Bellarmine telleth of an University , where those , who were to proceed Doctors , had certain hard questions given them to resolve : and four and twenty hours allowed them to study for their answer , and according to the resolution they gave , they were either to receive their degree with honour and applause , or to be sent away with shame ; and those probitioners , as he observeth , would for that time sequester themselves from company , shut up themselves in their study , scarce allowing themselves time to eat , or sleep , spending the whole time in studying to resolve those questions : The time we here spend , whether longer , or shorter , is given us by God to provide for our everlasting condition ; and seeing upon the improvement of this time dependeth , an eternity , either of bliss or woe , what manner of persons ought we to be ? how careful to pass the time of our sojourning here ? Suppose a man by some misdemeanour had forfeited his estate and life , and that upon much intercession his Prince should cause an hour-glass to be turned , and set him some work to do , telling him , if he spent that hour well , he should not only be freed from death , but should be advanced to some great preferment ; if he loitered away that time , he should be put to exquisite tortures ; it is not to be doubted , but such an one would improve that hour to the uttermost of his power , an hour is not so little to a mans whole life , as this life is to eternity ; yet upon the spending of this dependeth our everlasting weal , or woe ; eternal life is now either gotten , or for ever lost ; (m) (m) Hic aut accipimus , aut amittimus aeternam vitam . and if this were seriously considered , it would be a forcible motive to make us walk circumspectly , not as fools , but as wise , redeeming the time ; though time it self last not , yet whatsoever is everlasting dependeth upon it , and therefore should be carefully improved to the best advantage .

CHAP. XI . An Exhortation to look on Eternal things , by our Meditations , Expressions , Affections of Desire , Hope , Love , Delight ; and Endeavours .

3. BE Exhorted to look to the things that are Eternal ; this is that the Text speaks to , While we look not at the things which are seen , but at the things which are not seen ; for the things which are seen are temporal , but the things which are not seen are eternal ; and being the duty of the Text , I shall the more enlarge in speaking to it ; it is chiefly meant of the Eternal happiness in Heaven , as appeareth by the words before , our light affliction which is but for a moment , worketh for us a far more exceeding , and eternal weight of glory : To that therefore I shall chiefly speak , and there are two things I shall do , if God permit : First , shew what is meant by looking to things eternal , or how we are to look to them ; and then lay down some quickning motives to engage us to it ; take the first in these particulars :

[ 1. ] We should look to them in our thoughts , and make these unseen , eternal things , the continual subject of our meditations ; it should be our morning thoughts , our evening thoughts , our night thoughts , our solitary thoughts when we are alone , indeed our continual thoughts , what shall become of us to eternity ? they say at the consecration of a Pope , amongst other ceremonies , a Herald proclaims these words before him , Have in thy mind the years of Eternity . Think of eternity , was the Motto of Meursius , a learned man , (a) (a) aeternitatem cogita . and hath been of many others ; some writing it in their Books , some upon the wall of their closet , some upon some door in their house , that they might upon all occasions be minded of it ; neither is there any thing that doth more deservedly challenge our more serious meditations : we should every day set some time aside to retire into some secret place , such as Isaac's fields , or Davids Closet , or Cornelius his Leads , and there to think of our eternal condition : Thus it was with David , or whoever was the Penman of the 77 Psalm ver . 5. I have considered the daies of old , the years of ancient times ; it is in the Original , the years of ages , and so the vulgar Translation readeth it . I had the years of Eternity in my mind , and to the same purpose both the Syriack and Aethiopick Versions ; and it seems , he was so taken up with these thoughts , that he could not sleep ; in the verse before , Thou holdest mine eyes waking , in the Original ; Thou hast held the watchings of mine eyes , or as the Vulgar , Mine eyes have prevented the night watches . It is said of an eminently religious Minister , (b) (b) Mr. Ward . that being at dinner with some company , he sate silent for a good space of time , so as his friends wondered what he was musing on , on the sudden he cryed out , Oh for ever , for ever , for ever , and so continued almost a quarter of an hour together , and could not be taken off , but still cryed out , for ever , for ever : Eternity is a thing of that amazing nature , that it may well swallow up our thoughts when once engaged in the meditation of it : while then others mind earthly things let our thoughts be taken up with this ; let us impose it upon our selves as a daily task , and suffer no day to pass us , but to set aside some time for so profitable a study .

( 1. ) Let us think what Eternity is , and run over in our thoughts the several particulars before mentioned ; that it is without any end , succession ; wasting , intermission , mixture , all which set forth the unspeakable concernment of it : then reflect upon that twofold Eternity ; think what a blessed thing it is to live in the presence of God , and Christ , and the blessed Spirit , to sit down with Abraham , Isaac , Jacob , and the rest of the Sain●s in the Kingdom of Heaven , to be made partakers of those joyes that no eye hath seen , no heart can conceive : think on the other side , what a dreadful thing it is to be for ever banished the presence of God and Angels , and Saints , to be shut up eternally under chains of darkness , where a man shall see nothing but the flames of his own torments , hear nothing but howlings and lamentations , feel nothing but extremity of torment ; Yet further , let us not content our selves to have some flitting transient thoughts about these things , but let us dwell upon them , till such time as we have warmed our hearts with these considerations : there is a twofold meditation of things , one in the light , another in the heat ; one in the understanding , the other in the heart and affections ; we should not think it enough to engage our understandings in a speculative contemplation , but should dwell upon these thoughts till we have wrought up our hearts to a suitable temper ; as a man that in the morning taketh some Physical drink , will eat nothing two or three hours after , till it hath had some kindly operation ; so ha●ing had some serious thoughts upon Eternity , we should take heed that no intervening occasions justle these out of our minds , but suffer them to stay till our hearts are throughly affected with them ; that being done , proceed we one step further .

( 2. ) To apply all this to our selves ; to consider that we are the men who are concerned in it , that after a short time we must certainly enter upon one of these two conditions ; and accordingly to bespeak our selves in this , or the like manner : Oh my Soul ! which of these is like to be thy condition ? for temporals I am well enough , but what are my Eternals ? at present God hath cast my lot in a fair ground , I have house , lands , orchards , gardens , and other things , not only for necessity , but delight ; but hence I must ; and whether then ? after I am gone hence I shall return no more to my house , my place shall know me no more ; and what dwelling shall I have when I part with this ? shall I dwell in Gods Tabernacle , and rest in his Holy Hill ? or must I dwell with devouring fire , and Everlasting burnings ?

I have now Wife , Children , Friends , who are ready to accompany me when I am solitary , to advise me when I am in straights , to comfort me when I am in heaviness , to tend me when I am sick , and perform other offices of love and kindness ; but time is coming when I must part with them , when there will be an end put to these relations , so as I shall be no longer a husband to the wife of my love , nor father to the fruit of my own loyns ; and when I am taken away from them , what company shall I then have ? shall I go to an innumerable company of Angels , to the general Assembly , and Church of the first born , to the spirits of just men made perfect ? or must I take up my abode in Hell , where I shall for ever company with Devils , and damned spirits ? I am well provided for the things of this life , meat , drink , cloaths , money , lands , and other accommodations ; but what provision have I made for my immortal Soul ? what assurance have I that it shall be well with me when I go hence ? in these temporal things I desire the best assurance that may be had , thinking I can never be sure enough , but what evidence have I for Heaven ? what ground to conclude that that shall be the place of my everlasting abode ? If thou beest not resolved to think well on thy condition , whether good , or bad , but wouldst know whether thou shalt live or dye eternally , summon thy self often to such thoughts as these , and deal seriously , and impartially with thy ●wn soul ; if after these enquiries thou beest able to make it out upon good ground , that thou hast title to eternal blessedness , rejoyce in it , bless God for it ; say as David once , Lord what am I that thou bast brought me hitherto ? that thou hast taken me out of the womb of nothing , and given me a Being amongst thy creatures ; that thou hast not only made me a creature , but a new creature ; that thou hast made me of a child of wrath , a son of thy adoption ; what am I that thou hast done this for me ? but as if all this were a small thing in thy fight , thou hast spoken of thy servant for a great time to come , even to Eternity , and is this the manner of men ? do men use to deal thus ? and what can thy servant say more to thee ? what further happiness can I desire of thee ? Will God in very deed dwell with men ? saith Solomon ; thou mayest ask , Shall man in very deed dwell with God ? shall a poor crawling worm abide for ever with the high and lofty one , who inhabiteth Eternity ? Shall this soul that now dwells amongst them that are enemies to peace , be one day made the associate of Angels , and joyned to the spirits of men made perfect ? Shall this vile body , this clod of earth , shine as the Sun in his greatest brightness ? Shall these eyes , these windows of vanity be admitted to see God in all his beauty and sweetness ? Shall this tongue which now so often letteth fall frothy discourses hereafter joyn with that heavenly Quire , singing Allelujahs , and songs of benediction to God and the Lamb ; Shall these feet which now tread a dirty earth , afterward tread upon stars , and trace the Streets of the New Jerusalem ? When the King of Pontus in Plutarch , had married a maid of an obscure family , and sent to her aged father great store of all good things : the poor man was so over-joyed , that upon all occasions he would cry out , All this is mine : if thou beest able to prove thy title to heaven , go round about the Heavenly Sion : tell the Towers , consider the Palaces , count upon the several Beatitudes , the innumerable sorts of good things there treasured up , and say to thy self , shall all this be mine ? having this hope , rejoyce in it , walk in the comfort of it , thou doest too unworthily undervalue thine own happiness , if thou dost not live comfortab●y all thy dayes : On the other-side , if upon enquiry thou findest thou hast neither lot , nor portion in this business , bewail thy condition , sit alone , keep silence , put thy mouth in the dust , if so be there may be any hope , give God and thy self no rest , till thou hast ground to hope better things of thine own condition .

[2] We should look to them in our speeches : though at some times , and some company , men may speak one thing , and think another , like watermen , that look one way , and row the contrary , like those in the Prophet , who cry Egypt , and look to Assyria ; yet there is scarce any thing , by which a man may be better discovered , than by his constant , and usual communication ; The tongue is the pulse of the soul , the index of the mind , as is the man , so is his communication ; Anatomists say , the heart and the tongue hang upon one string ; there is as great a proximity between them in a moral respect , as in their natural posture : out of the abundance of the heart , the mouth speaketh ; Some Physitians tells us , that in some diseases , a mans temper is as well known by his tongue , as by his pulse , or urine ; it holds as true in the spiritual frame and temper of the soul . Men are usually known what countrey-men they are by their language ; the men of Gilead knew the Ephraimites by their pronunciation , saying Sibboleth for Shibboleth : the Maid told Peter , thou art a Galilean , thy speech bewrayeth thee . By this we may know whether we belong to Heaven , or the World ; the speech of worldly men is about worldly things , He that is of the earth , is earthly , and speaketh of the earth ; (c) (c) John . 3. 31. They are of the world , therefore speak they of the world ; whereas heavenly-minded Christians , who look to things eternal , make them the great Subject of their discourses : it is a burden to them to be in such company , where they heare nothing but frothy , unsavoury speeches , or at best , discourses about worldly things ; whereas , discourse of Heaven , is a precious balm to them , which doth not break their head : they are glad when others say , Let us goe up to the house of the Lord , where they may hear something of Heaven , and willingly embrace every occasion to speak of it ; the primitive Christians , into whatsoever company they came , were still speaking of heaven , of a glorious Kingdom they expected , which made the foolish Heathen tax them for ambitious men , who aspired after Kingdoms ; therefore Justin Martyr apologizeth for them : You hearing that we expect a Kingdom , imagine that we look after earthly Kingdoms : but the Kingdom we look for is not of this world but is a Kingdom above with God , and Christ in heaven . While others are inquisitive about the occurrences of the times , or how they may grow rich in the world , the Believers enquiries are about heavenly things : like those , Isa. 50. 5. that ask the way to Sion with their faces thither-ward : Or those Gospel-Gonverts , who assoon as they were wrought upon , asked , what shall we do to be saved ? Or those Roman Ladies , who would not let Jerome alone for asking questions ; and thus it should be with us : in (d) John . 4. 5. the things that concern this life , we are ashamed that we are ashamed (e) (e) pudet non esse impudentes . to ask about what might be for our advantage , and should we not be much more forward both to enquire of others , and to discourse our selves about the unseen eternal things in heaven ? Those that feared the Lord , spake often one to another , (f) (f) Mat. 3. 16. The Lepers (g) (g) 2 King 7. Having themselves found plenty of victuals in the Tents of the Syrians , said one to another , this is a day of good tidings : we do not well that we hold our peace , and accordingly went and told it in the City . Sampson , having found honey , did not only eat himself , but carryed it to his father and mother . A man that hath been in a Perfumers shop , doth not only partake of those sweet smells , but going out , they stick to his cloathes , so as those that come near him partake of those perfumes : In like manner , having our selves tasted of the heavenly gift , and smelt the sweet savour of precious oyntments , we should be ready to communicate to others what we have found , and to provoke them to taste that the Lord is gracious ; and this would be a means to engage our selves to a more eager pursuit of heavenly things . Natural bodies by motion gather heat . The Coachman by urging forward his horses , makes his own way : in like manner , our speaking to others , and provoking them , will set a sharper edge upon our own affections ; like the Boar that whetteth his teeth with his own foam ; or the Lion that rouseth his courage , by beating himself with his own tayl .

[ 3. ] We should look to them in our affections : we should often set our affections on things above , not on things on the earth , (h) (h) Coloss. 3. 2. Affections are the hands of the Soul : He that hath clean hands and a pure heart , (i) (i) Psalm 24. 4. that is , he whose affections are clean , and heart pure ; the Hands are the keepers ●● the house , (k) (k) Eccles. 12. 3. they serve at all turns for all offices : therefore Epictetus saith that sure God is a great God , who hath given us these hands : (l) (l) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Amongst other Uses , they are the Instruments and Organs by which we take things ; if we take meat , or drink , or any thing we want , we take it with the hand ; what the hand is to the body , that the affections are to the Soul , by them we should lay hold upon eternal life ; they are the feet of the Soul , Take heed to thy feet , when thou goest into the house of God . (m) (m) Eccles. ● ▪ 1. It is by them the soul is carryed toward things Eernal : they are the wings of the soul , by which it fiyes to heaven as the bird to its hill . This is the great end why God planted these affections in the soul ; to place them upon such mean objects as temporal things , is infinitely below the nobleness of the affections . Neroes fishing for Gudgeons with a Golden hook and digging the earth with a Golden spade , was thought ridiculous enough by wise men ; the marriage of the Cedars with the Brambles daughter , as in Jothams parable : the joyning of a head of Gold with feet of clay , as in Nebuchadnezzars Image : the coupling of a living man with a dead carcasse , as in Mezentius his invention ; none of these so prepostorous , as for the affections of an immortal soul to prostitute themselves to so worthless objects : we should then follow Austins counsel , to turn the water from the Bumbie into the Garden ; (n) (n) Aquam fluentem in cloacam deducas in hortum . to take off our affections from things temporal , and place them upon things eternal , which only are worthy of them , and suitable to them ; but to instance in some particular affections :

( 1. ) Wee should look to them in our desires , while others say , who will shew us any good , and have their desires eagerly carryed out after worldly objects , the desire of our souls should be after heaven , and things eternal ; There is no good Christian but goeth thus far ; though he may in some things come short of what he should be , and what he should do , and be many times taken off from his duty , yet his desire is toward God and heaven . A Merchant may for a time sojourn in a forreign Country to negotiate his affairs , but his desire is after his own home ; and no sooner hath he dispatched his occasions , but he hastens to his own Country ; the Needle in the Compass , may be jogged another way , yet it maketh toward the North , and is in continual motion , and trepidation , till it comes to its proper posture . A River may be turned from its course by a strong hand , yet will be bending towards its own channel , and never leaveth winding and turning , till it worketh it self thither again : in like manner , a Believer by the importunity of temptation , and the prevalency of corruption may be unsettled for a time , and taken off from God and heaven , yet still the frame and bent of his heart , the desire of his soul is toward God and heavenly things ; neither should we content our selves with languid desires , but strive to scrue them up to the highest pitch , so as to pant after them , as the imbosked Hart , doth after the water-brooks : to long for them as the parched ground gapeth after the rain .

( 2. ) Look to them by hope , we may say of hope , as the Apostle of faith , that it is the evidence of things not seen : for so the same Apostle elsewhere , if we hope for things we see not , (o) (o) Rom. 8. 25 r it is the property of hope as well as faith , to make things not seen as visible , and things future as present to the soul . Gilead is mine , and Manasseh is mine ; Ephraim also is the strength of my head , (p) (p) Psal. 60. 7. and before , I will divide Sechem , and mete out the valley of Succoth : Probably all these places were not yet in David's possession , but God had spoken in his holiness as before , had promised them , therefore David looked upon them as already his ; in like manner heavenly things , though removed from sense , are present to faith , and hope , and we should by the improvement of these graces , antidate our future happiness , soar up before-hand into Heaven , solacing our selves in those rivers of pleasure , rejoycing in the hope of the glory of God ; and having this hope , should purifie our selves , trampling under our feet the Moon of these temporal things , and live answerable to our hopes and expectations .

( 3. ) Look to them by love , Let no man say , saith Austin , what Ladders or Engines shall I climb up to Heaven by ? thou ascendest by love , standing on Earth , thou art in Heaven , if thy love be placed upon God and Heaven . It is reported of Andrew the Apostle , that being taxed by some of the Heathens , that he did not love their gods ; he replied , Let me see whether your gods can make such a Heaven , and such an Earth , and do as much for me as God hath done ; when any of these temporal things begin to steal away our love , we should consider whether they do , or can so much deserve our love , as heavenly things ; if not , we should reserve our love for the things that are most worthy of it ; we should gather up those scattered pieces of love dispersed amongst so many several things , and place all upon Heaven and Heavenly things .

( 4. ) Look to them by delighting and rejoycing in them , while others have their delight fixed upon things temporal , as the covetous man upon the muck of the world ; as if the Curse of the Serpent were entailed upon him , to eat the dust of the earth all the daies of his life ; the voluptuary upon sensual pleasures , as if he were placed on the earth like the Leviathan in the Sea , only to take his sport and pastime in it ; the ambitious man upon preferments , delighting to see other (q) Amando ascendis , stans in terris es in coelis si Deum diligis . mens sheaves bend to his sheaf , as it was in Joseph's dream : let our delights be fixed upon the unseen things laid up in Heaven ; let us with joy draw water out of the wells of salvation , and with Israel , sing this song , Spring up , oh Well , sing ye unto it . (r) (r) Num. 21. 17.

[ 4. ] We should look to them in our endeavours : Macedonius the Hermite retiring into the wilderness , that he might with more freedom enjoy God , and have his conversation in Heaven ; Upon a time there came a young Gallant into the wilderness , to hunt wilde beasts , and seeing the Hermite , he rode to him , asking him why he came into that solitary place ? he desired he might have leave to ask him the same question , why he came thither ? I came hither to hunt , saith the Gentleman ; and so do I , ( saith the Hermite ) I hunt after my God . Most men hunt after other things , the profits and preferments of the world ; and many times are with Nimrod , mighty Hunters ; Hunters usually do not keep the road , but ride over hedge and ditch , many time through Corn-fields , any way their game leads them : so it is with worldly men , they care not what hedges they break thorow , what gaps they make in Gods Law , and their own conscience ; what wrong they do to others , so as they may advance their own designs . Again , Hunters stick at no pains , sometimes ride both themselves and horses out of breath ; sometimes run till they can run no longer : with the like eagerness and industry do worldly men pursue these things ; and with the like , and far greater eagerness should we hunt after God , and Heaven ; we should think no pains too much , no labour too great , so as we might attain to the end of our desires , the salvation of our souls ; this is that which is so often called for in Scripture , Seek first the Kingdom of Heaven ; (s) (s) Mat. 6. 33. the word signifies , to seek as a man that bath lost a treasure , who seeketh diligently till he find it , Strive to enter in at the strait gate , (t) (t) Luk. 13. 29. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. Strive as wrestlers do for mastery , or as a man striveth for life when the pangs of death are upon him , Work out your Salvation , (u) (u) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phil. 3. 12. it signifieth , to Work accurately , and with the greatest study and care , Give all diligence to make your calling and election sure , (w) (w) 2. Pet. 1. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which signifies to study and beat the brains about a thing ; Labour not for the meat that perisheth , but for that meat that indureth to everlasting life ; (x) (x) Joh. 6. 27. implying , that the labour we take for these earthly things , is not worthy to be called labour , in comparison of that we are to take for Heaven ; such labour , and study , and striving we find the Saints to have used in the pursuit of heavenly things . Since the daies of John Baptist , the Kingdom of Heaven suffereth violence ; (y) (y) Mat 11. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they did not only use diligence , but violence , a metaphor taken from a Castle that holdeth out in a siege , and is not taken but by storming ; then followeth , the violent take it by force : thus Paul reached forth unto those things that were before , (z) (z) Phil. 3. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . signifying the uttermost strains of the body to catch at any thing : I press forward toward the mark for the price of the high Calling ; i. e. I pursue and follow with the greatest eagerness . He useth the same word , * * Acts 26 , 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to express his rage in persecuting the Saints , being exceedingly mad against them . I persecuted them to strange Cities , the same violence he shewed before in persecuting the Church , he used now in working out his salvation ; such earnestness and violence must we use in the pursuit of things Eternal , if ever we would obtain them : but this I shall speak more to in the next use , and therefore shall not now anticipate .

CHAP. XII . Of looking to Eternal things as our end , enforced by eight several Arguments .

5. WE should look to them as our aim and end ; this I conceive is chiefly meant in the Text ; the word signifies , to look as the Archer doth at the mark he aimeth at , though there may be many things before him worth his looking on , and which he would look to at another time ; yet now his eye is upon the mark he shooteth at : so it was with the Apostles ; it was not temporal , but eternal things they looked to ; They were the mark they aimed at , the great end they propounded to themselves : so , I press toward the mark , this he made his great work and business ; whatsoever he did , he did in tendency to this ; he thought all he could do , little enough , if by any means he might attain unto the Resurrection of the dead . And thus it should be with us , we should look upon all other things as things accessary , (c) (c) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . we should do them as if we did them not , use them as if we used them not ; allow them only the fragments of our time ; they are things eternal that we should mainly aim at , that should be the end we propound to our selves : there is a twofold end , the end of the worker , that is , the Glory of God , which is the ultimate end into which all must be resolved ; and there is the end of the work , that is salvation : (d) (d) Finis operantis , finis operis . 1 Pet 1. 9. that you may receive the end of your faith , the salvation of your souls . Though the glory of God be the great ultimate end we should aim at , yet we may have respect to our own salvation , as an end subordinate ; and things that are subordinate are not opposed (a) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . (b) Phil. 1. 11 , 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . one to the other : these two like Naomi and Ruth , go hand in hand together ; whatsoever maketh for Gods Glory , conduceth to our salvation ; that therefore we may , nay and next to Gods glory ought to make the end we propound to our selves : And this being the thing that is chiefly meant in the text ; I shall the more enlarge my self upon it , and the rather because it is a thing of very great import , as will appear from these following Considerations .

( 1. ) This is the great thing God looks at ; there is nothing in this world that God so much respects as man ; All these things have my hands made , but to this man will I look , (e) (e) Isa. 66. 2. Nothing in man so much as the heart ; My Son give me thy heart ; that is the Mount Sion which God loveth above all the dwellings of Jacob ; and nothing in the heart so much as the aim and end of it : it is true of God , what the Apostle speaketh of the word of God , it is a discerner of the thoughts and intents of the heart . Let a mans profession be never so glorious , let him be never so abundant in the performance of duties , yet if his end be wrong , all his pretensions and performances are but beautifull abominations in Gods esteem : Simon Magus had been baptized , desired the gift of the Holy-Ghost , but did not this with a right aim and intention , but to get money ; therefore Peter telleth him , his heart was not upright in Gods sight : On the other side , though a mans failings be many , yet if his aim and end be right , if the frame and tendency of his heart be toward God , and Heaven , this works his acceptation in Gods sight . Jehoshaphat offended greatly in his affinity with Ahab , and the Prophet reproveth him severely for it ; yet withal tells him , nevertheless there are good things found in thee , in that thou hast prepared thy heart to seek God , (h) (h) 2 Chron. 19. 3. And thus Hezekiah describeth the (f) Heb. 4. 12. (g) Acts 8. 21. sincerity of those that came to the Passeover , The good Lord be merciful to every one whose heart is set to seek the God of his Father , although his heart be not cleansed according to the purification of the Sanctuary ; although they failed in that particular , yet their heart being set upon God , that both declared their sincerity , and wrought their acceptation . Barnabas exhorts the Ch●istians at Antioch that with full purpose of heart they would cleave unto the Lord , (k) (k) Acts 11. 23. We read before that he was sent by the Church at Jerusalem to visit the Brethren at Antioch ; and when he came to them , we read of no other exhortation , but only this ; implying that this is the conclusion of the whole matter , the great thing God looks at , and that should be one engagement to us , to look to these things as our end .

( 2. ) This is the great thing in which the Devil seeketh to deceive men : though he seeks to deceive us in all the passages of our life , yet it is still in order to our chief Good , or end : Mithridates the King of Pontus , being worsted by the Romans , and fearing he should not escape them , caused a great deal of Gold , and Silver , and rich furniture to be scattered in the wayes , which while the Roman Souldiers gathered with great eagerness , he escaped their hands , and got into a place of safety : the Devil knowing what taking , tempting things the profits and pleasures of the world are to men , he scattereth them in their way , that being busied about them , he might hinder them in their pursuit of heaven , and things Eternal ; that is the great thing the Devil driveth at in all his temptations : he is willing men should go to Church , and hear , and read , and pray , so as he can deceive them in their end , their chief Good ; this is that great deceit , under which the greatest part of the world will perish : and that he should deceive so many in this , as (i) 2 Chron. 30. 18. it will be a matter of the insultation to Satan , that he can thus gull many , who are otherwise knowing , understanding men ; so it will be matter of the greatest confusion to themselves , that they should suffer the Devil to cheat them of their chief Good , that he should put them off with so mean inconsiderable things , and lead them blindfold to Hell , like an Ox to the slaughter , or a fool to the correction of the stocks : the nature of man doth exceedingly abhor to be cheated , there being not only loss in it , but a disparagement , an imputation of weakness laid upon the man to suffer himself to be outwitted ; men use to say when they are cheated but in a small thing , They had rather have given away three times as much ; but to be cheated of our souls , our eternal salvation , that is more grievous ; were it only in the matters of this life , it were not much , but to be deceived in things of the highest concernment , in the business of eternity , that is most sad ; but that which makes it more sad , is , because it is such a gross and palpable deceit ; to take a counterfeit Pearl for a true one , there being a great likeness , may sometimes befall an understanding man ; but to take a pebble for a Pearl , a flint for a Diamond , this is so gross , that none but a fool or mad man would be thus mistaken ; and for men to take earth for heaven , things temporal , for things eternal , to suffer Satan to cozen them of their souls and eternal Salvation , and put them off with such mean , petty things , this is the greatest cheat in the world , and that men should be so far deluded by Satan , as to make things so much below themselves their ultimate end , will be to them matter of confusion for evermore ; Shew your selves men , saith God to the Idolatrous Israelites , who of their silver and gold made themselves a God , (l) (l) Isa. 46. 8. That any should so unman themselves , as to make these things their God , their chief good , their end , cannot but be in the end , matter of great astonishment ! This is another Consideration , which shews of what grand concernment it is , to propound a right end to our selves .

( 3. To look to things eternal as our end , is the great thing wherein the work of conversion doth consist : Conversion bringeth a great Change , the Apostle calleth it a transformation , (m) (m) Rom. 12. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ego non sum Ego it makes a man as it were another man , I am not I , said that young Convert : yet this , though a great Change , it is no substantial Change ; the man is the same still for his nature and substance : it is chiefly a Change of the heart , and that is seen mainly in the aim and intent of the heart ; a Bowl that runneth on the left hand , if the biass be but turned , it runs as much on the right , without any change of the substance of the Bowl ; the Painter that was spoken to by a Gentleman , to draw a Horse running with full speed : it hapned when he brought it home that he presented it to the Gentleman with the bottom upward ; and so it seemed to be a Horse tumbling upon his back ; at which the Gentleman being angry , the Painter bad him but turn the sides , and then it would be according to his desire : so it is here , let but the end be changed , and then the man that before lay tumbling , as it were upon h●s back , kicking against God and Heaven , will be running the wayes of Gods Commandements : the change of the heart is much in the change of the end , and if the heart be changed , the man is changed ; when he once cometh to this resolution , time was when I made the world my end , and that I pursued with all eagerness , such and such sins as my end , and then it was a pleasure to me to do wickedly , whereas now by Gods assistance I resolve to make it my business to lay up treasure in heaven ; whatsoever else I do , I will be sure to do that , whatsoever I neglect , I will not neglect this one thing necessary : when a man cometh thus to change his end , this is the great thing wherein Conversion doth consist , for , as natural corruption consists chiefly in that de-ordination , whereby the heart is taken off from God , as the chief good , and eternal happiness as the chief end , and placed upon sin , or the world ; and therefore Austin makes sin to be nothing else than to use that we should enjoy , and enjoy that we should use ; (n) (n) Utendis frui , & frue●d is uti . so Conversion is nothing else but a turning from sin to God , from the Creature to the Creator , from ●hings temporal to things eternal . Conversion in Scripture is termed Vocation , or Calling ; whom he hath predestinated , them he hath also called , and converted men are said to be called out of the World ; conceive it thus , a man hath his face toward the world , and sin , and hell , while he is marching furiously in these wayes of his own heart . God makes him hear , as it were a voyce behind him , saying , this is not the way ; neither are these the things ; there is another way you must take , other things you must seek , if you would be happy : when God thus calleth , as sometimes Christ his Church , Come with me from Lebanon my Spouse , come with me from Lebanon ; and withal , enclineth the heart to hear and obey this Call ; this is to be called out of the world , this is it in which the work of conversion consists : when those Gospel-converts were effectually wrought upon , the work chiefly appeared , in making eternal life the matter of their Enquiries : what shall we do to be saved ? What shall we do to inherit eternal life ? If then we would have evidence of our conversion , without which there is no Salvation , it must be by making eternal things our aim , and end .

[ 4. ] The end denominates the Person , such as the end is , such is the man . Philosophers say , (o) (o) Dat esse , distinguere & operari . that the Form giveth Being to the thing , distinguisheth it from other things , and is the principle of all its operations : now it is a Rule some give , what the form is in natural things , that the end is in morals ; and in all these respects it will appear , of how great concernment it is to look to our end . As in naturals , the form giveth the Being , man being informed by a reasonable soul , that makes him a reasonable creature ; so the end doth in morals , every man is as his end is : if worldly , earthly things be a mans end , he is a man of the world ; Deliver me from the men of the world : a man of earth ; That the man of earth may no more oppress . (p) (p) Psal 17. 14. and 10. ult. These earthly things , transform them into their own nature ; on the other side , he that maketh spiritual , heavenly things his end , he is a spiritual man , so he is called , Ye that are spiritual , restore him a heavenly man : As is the heavenly , such are they that are heavenly . (q) (q) Gal. 6. 1. with 1 Cor. 15. 43. They say , the Eagle tryeth her young ones by holding them against the Sun , if they can face the Sun , she looketh upon them as legitimate : if we be such as make it our delight to acquaint our selves with God , and have our conversation in Heaven ; it a is good argument that we belong to God , that we have title to heaven , when our knowledge and learning , will prove but weak arguments of true Grace ; when gifts of preaching , praying , discoursing , will afford us little comfort ; when the profession of Religion , and outward performance of Duties , will stand us in little stead ; this , that we have made God our chief good , and Salvation our chief end , will be the best evidence of uprightness , and s●ncerity ; by that therefore we should make it out to our selves .

[ 5. ] As the form in Naturals , so the end here giveth , not onely Being , but distinction , serving best to distinguish between one man , and another : the great difference between the worldling and the Saint , lyeth in this ; as , in matters of this life , doth the worldling take pains in his Calling , avoid unnecessary expences , manage his business to the best advantage , lay up somthing for his Children ? All this the Saint doth , the difference chiefly lyeth in the end ; the former getteth that he may get , followeth the world , that he may enjoy the world , worketh for more , and desires more , that he may have more : whereas , the other doth this for higher ends , that he may honour God with his substance , that he may maintain good works , and lay up a good foundation for himself ; So in matter of Duty , the Hypocrite goeth as far in outward performances as the true Believer . Did David pray three times a day ? so did the Pharisees , yea , and make long prayers . (r) (r) Mar. 12. 40. Did David and Daniel fast ? so they , and that twice in the week : (s) (s) Luk. 18. 12. Did Cornelius give almes ? the like did they : (t) (t) Mat. 6. 2. Did Abraham pay tythes ? they tythed their very Mint and Rue . (u) (u) Luk. 11. 42. The great difference lyeth in the end , the Hypocrite doth all like the Pharisees , that he may have praise from men , or some other sinister end ; at best he prayeth that he may pray , and heareth that he may hear , and so maketh praying the end of praying , and hearing the end of hearing : whereas , the upright Christian , though he may think it a desireable thing to be well esteemed by those that are good , and this may be some encouragement to him ; as David , I will wai● upon thy name , for it is good before thy Saints : (x) (x) Psal. 52. 9. yet he doth not make this his end : nay , he looketh upon it as a snare to be applauded , and cryed up ; as Luther said , He would not have Erasmus his honour for the whole world ; neither doth he make Duty the end of Duty ; the end he aimeth at in all his services , is , first the advancing of Gods glory , and then the furthering of his own salvation ; if then we would have our righteousness exceed the righteousness of the Scribes and Pharisees , and do more than others , as Christ expects ; (y) (y) Mat. 5. 47. we must do it chiefly by this , by doing all to the right end .

[ 6. ] The ●nd doth not only give Being and distinction , but it gives likewise operari , it hath a powerful influence upon the actions , it is the principle of all operations , the end and the means go together , the one draweth on the other ; (z) (z) Posito fine ponuntur media ad finem . he that maketh riches his End , will be forward to labour , and take pains for it : Solomon saith , There is no end of his labour ; he riseth early , goeth to bed late , rides , runs , studies , raketh every kennel , scrapeth every dung-hill , moves every stone , leaveth ▪ no means unattempted to enrich himself ; no pains seems too much to him , no difficulty can deterr him ; like him that gave this impression in his Escutcheon , a hand with a Pickax , digging a way thorow a Rock with this Motto , I will either find a way , or make one : In like manner , if we look to things Eternal , making them our end , we will be diligent in the Use of all mea●s conducing thereunto ; we will Pray , Seek , Knock , Hear , Read , Confer , Strive , give all Diligence ; Prayers , Watchings , Fastings , Humiliations , Out-cryes to Heaven , and other things which carnal men cannot indure to hear of , will be willingly entertained , if ●y any means we may attain the end of our desires ; he that means to go to Heaven ( saith Chrysostome ) will stick at no difficulties , nor question , what is rough in the way , what is laborious ? like Solomon's sluggard , there is a Lion in the way ; he will not say as Judas , why is this waste ? or Naaman , what needs so often washing : why so much praying , and hearing , and labouring ? but will be forward to do any thing , and think no labour too great , so as he may finish his course with joy .

( 7. ) The End doth not only engage to the Use of the Means , but it renders the Means pleasant and delightful : the End giv●● an amiableness to all the Means ; he that maketh riches his end , the very labour and pains he taketh in getting them , is delightful to him . In all labour there is profit , (b) (b) Prov. 14. 23. and this profit it bringeth , maketh it pleasant ; harvest , the time of greatest labour , is the time of the greatest joy , they rejoyce according to the joy of harvest . (c) (c) Isa. 9. 3. servasti Dominicum ? On the other side , he that maketh things Eternal his End , doth not only use the Means conducing thereto , but he doth all with delight ; he rejoyceth to work righteousness , he delights to do Gods Will ; he is glad when they say , we will go up to the house of the Lord ; he doth not only pray , but delights in approaching to God ; not only hear , but the word is sweet to him ; not only observe the Sabbath , but calls it his delight ; longs for it before it comes ; like the Jew , who , they say , puts on his best apparel to welcome the approach of it , and seems to hasten its approach , woeing it with this invitation , make hast my beloved ; when it comes , he chearfully addresseth himself to the duties of it : like the Primitive Christians , who , if the question were asked , Hast thou kept the Lords day ? answered * * Christianus sum , omittere non possum . I am a Christian , I cannot but keep it : in a word , whatsoever he doth in Gods service , he doth it with delight and complacency : some make this observation from that of our Saviour ▪ (d) (d) John , 14. 23 , 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If a man love me he will keep my word ; He that loveth me not , keepeth not my sayings : In the former clause , speaking of him that loves , he saith [ my word ] in the singular number , for so it is in the Original , implying that to such an one (a) Finis dat amabilitatem omnibus mediis . all Gods commandments are as one , they are facile and pleasant to him ; but speaking of him that loveth not , it is [ my sayings ] in the plural , because to him the commandments seem many and grievous ; this is the great difference between them , he that loveth not , may do the same things the other doth , but he doth them not with delight ; he looketh upon Gods service as a weariness , and snuffeth at it ; he cryeth , When will the Sabbath be gone ? whereas , he that hath his love set upon Christ and Heaven , looketh upon his yoke as easie , counts it his meat and drink to do his will .

(8) What a man maketh his end now , that shall be his portion ; God leaves every man to his own choice , I have set before you life and death , therefore chuse life ; Every mans choice is according to his inclination , and apprehension of things ; for the Will followeth the ultimate dictate of the Understanding ; the man that liveth by sense , thinks these temporal things more worthy of his choice than the other ; he looketh upon his money , ( saith Chrysostome ) and thinks he see●h more beauty and lustre in the gold in his purse , than in the Sun in the firmament ; these temporal things are things seen , ( saith the Text ) he seeth them , he hath them ; whereas Eternal things are things not see● , for ought he knoweth they are but an Idea , a fancy of more credulous spirits , who believe every thing is told them ; or if there be such things , they are things future ; and better he thinks one bird in the hand , than two in the Bush ; better a Wren in the cage , than an Eagle in the clouds , therefore he maketh choice of them , but will not chuse the fear of the Lord ; whereas a godly man , upon whom God hath wrought both by irradiating his Understanding to see an excellency in heavenly things , and by enclining and determining the Will to embrace the dictate of the Understanding (e) Deut. 30. 19. and 11. 26. thus enlightened ; such an one peremptorily concludeth , that Heaven or nothing shall be the object of his choice , that if Eternal things be not his portio● ; there is none worth the having accordingly ( ●s there are two things we are said to will , the end , and the means ; the former they call the will , the other the choice , (f) (f) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . he wills salvation , and Eternal happiness , as ( next to God ) his chief good , his end ; and chuseth the service of God as the way and means of attaining it ; Chuse you whom you will serve , saith Joshua , but I and my house will serve the Lord . Let thine hand help me saith David , for I have chosen thy Commandments : Mary hath chosen the better part . Now God giveth to both these according to their choice , Before man is life , and death , and what him liketh shall be given him ; (g) (g) Eccles. 15. 17. the worldly man chuseth temporal things as his chief good , and God for the most part , giveth him his desire , fills his belly with hid treasures ; but this is all he is ever like to have ; woe to you that are rich now , for you have received your consolation , (h) (h) Luke 6. 24. He hath not reason to look for Heaven , which he would not chuse . when wicked men shall cry with the foolish Virgins , Lord , Lord , open to us : God will soon stop their mouths , by telling them they had that which themselves chose . On the othe● side , the godly man who maketh things Eternal the matter of his choice , and looketh upon them as his end , this man at present is not far off from the Kingdom of God , and shall certainly have at last according to his choice ; that which is his end now by wa● of election , shall be afterward his end by way of fruition ; according to that excellent Saying of St. Austin , (i) (i) Beatitudo electione inchoatur , adeptione impletur . Eternal blessedness is begun in election , and perfected in fruition ; while Martha was cumbred about many things , Mary chose to attend the preaching of Christ , the means of Salvation ; and what she chose , she should certainly have , Mary hath chosen that better part that shall not be taken away from her ; (k) (k) Beatitudo nec invitis confertur nec invitis aufertur . saith the same Father : Happiness is neither given to any man against his will , but is matter of his choice , nor is taken from any man against his will ; he who chuseth salvation for his portion , and looketh upon it as his chief good , shall certainly at last obtain his choice , shall have a wide and large entrance into the kingdom of Heaven : From all these particulars it appeareth , how much it doth concern us , to make eternal things our end , and aim .

CHAP. XIII . Of Motives drawn from other things , other men , our selves , and the unspeakable benefits of a prospect of things Eternal .

HAving shewed how , and in what manner we are to look to things Eternal ; I proceed to the second things propounded , to lay down some Motives to provoke us in this manner to look to them . To this purpose I shall propound four sorts of Motives :

( 1. ) From other things : Ask , saith Job , the beasts , and they shall teach thee , and the Fowles of the air , and they shall tell thee : or speak to the earth , and it shall teach thee , and the fishes of the sea shall declare unto thee : (a) (a) Job . 12. 7. All these may seem to teach us this Lesson ; The Philosopher observeth that all Bipedes , creatures with two feet , are still looking upward ; Birds and fowles seldom stay long upon the earth ; when they light there , it is to seek their food , no sooner have they gotten that , but they mount upward toward Heaven , though where the carkass is , the Eagles are gathered together ; yet when they have got their prey , and satisfied their hunger , they sore aloft : as if they mounted up to Heaven : Beasts , though they cannot mount upward , and are made so , as they look downward , yet they are often seen to lift up their heads toward Heaven , especially in the time of extremity . Naturalists observe of the Lion and the Cock , that they express their joy at the rising of the Su● , as being sensible of the motion of the heavenly bodies ; the like may be said of some fishes in the Sea ; they tell us of a fish which hath but one eye , which is seated like a vertical point upon the top of its head , alwaies looking towards Heaven , therefore is called by the Grecians , the beholder of Heaven : (b) (b) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . others tell of a precious stone taken out of the head of a fish called Synodus , that beareth some resemblance of the Sun and Moon , and other heavenly bodies : if we come lower to vegetables , Proclus observeth , that plants , and flowers , and other vegetables have all a dependence , and many of them some representation of the Heavenly bodies ; the Tulip , Marigold , and some other flowers wait upon the Sun , as the Handmaid upon the hand of her Mistress , opening by degrees as the Sun ascends ; and again , shutting up themselves gradually , as the Sun declineth ; and this so punctually , that though the Sun appear not , a man may more infallibly know when it is high noon by their full spreading : than by any Clock or Watch. The Hopp in its growing winds it self about the pole , alwaies following the course of the Sun from East to West , and can by no means be forced to a contrary way . Some affirm that the sap in trees precisely follows the motion of the Sun , ascending and descending at the same time , and by the same steps the Sun doth : if we come lower to inanimate creatures : Plato observeth , that all the Elements do naturally desire to evaporate themselves into the coelestial Region ( as it were ) there to attain to a higher degree of perfection ; the fire , and air , those lighter elements still aspire higher and higher , as it were , to make nearer approaches towards Heaven ; the earth and water , those heavy Elements , though they do not ascend in their gross bodies , yet they are daily sending up some thinner part of themselves , some vapours , as it were some breathings toward Heaven . Naturalists speak of several stones , in which there is some representation of the heavenly bodies ; so that in the several orders of nature , there is somthing that might mind us of this duty of conversing in Heaven , and looking to things Eternal : there is scarce any thing we look on , but might some way or other put us in mind of this ; the best and choicest things the earth affords , are hid from our eyes , shut up in darkness ; so as if we look downward , we see only the surface of the earth , and there our sight is bounded ; whereas upward toward Heaven , all things are open and transparent ; to note how vast our affections should be toward Heaven : if westand upon some high steeple , and look downward to the earth , we cannot look long without dizziness and fear ; whereas , when we look upward toward Heaven , though a thousand times greater distance , we can continue looking without either , as if nature would hereby mind us , that our eyes were given us to look to Heaven , not to the earth . Having then so many Monitors , we shall shew our selves ill scholars , if we do not learn this lesson .

( 2. ) If from other things we look to other men , I mean the people of God , they teach it by their example : the Apostle speaking of himself , and the rest of the Saints , saith , Our conversation is in Heaven ; the word , though it hath several significations , yet chiefly these two ; it signifies our City , whereof we are Citizens , and to which we belong , Heaven : so Zanchy , we are Citizens of Heaven , not of earth ; and therefore ought to seek the things that are in Heaven . Or it signifieth carriage , or deportment , or converse ; so the word rendred in other places ; And so most Interpreters , and our translation render it , Our conversation is in Heaven ; this is the inseparable property of every true Believer , he converseth in Heaven ; The way of life is above to the wise , (e) (e) Prov. 15. 24. ● . Psal. 92. 12. and ●0 . 5. This world is the place of his abode , but not of his delight his body is here , but his soul , his better part above ; his commoration is on earth , but his conve●sation in Heaven ; he liveth here , but loveth there ; as Merchants who live in this Kingdom , yet are called Spanish or Turky Merchants , because their trading is in those places : In like manner , the Believer he is in the world , but not of the world ; this world is but his Inn , Heaven is his home , his Country ; he is in Heaven while he is on earth ; he converseth with God , while he sojourneth in the world , his trading is for Heaven , his love , defire , delight , is placed upon heavenly things : this is not obscurely held forth in Scripture by those s●veral things to which Believers are compared ; sometimes to the Palm-tree , The righteous shall flourish like a Palm-tree ; the Palm-tree groweth streight and upright , They are upright as the Palm-tree , (f) and so represents the heavenly minded Christian , whose motions toward Heaven are direct and streight , without those obliquities , and turnings aside , which appear in the carriage of other men : the Palm-tree is small in the body , or trunk , and biggest at the top ; close and shut up in that part toward earth , but broad and open (c) Phil. 3. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , civitas with aut vita civilis . (d) Phil. 1. 27. Acts 23. 1. in that part toward Heaven ; and so further resembleth the Heavenly Christian , whose heart is closed toward the world , but is open and enlarged toward Heaven : the Palm-tree hath no boughs or branches upon the sides or body , but all the boughs grow together at the top ; to which perhaps that alludes , I will go up to the Palm-tree , I will take hold of the boughs thereof ; and so is a further emblem of a Christian , all whose branches and out-goings are exalted above the earth ; and without any straggling and dividing , aspire toward Heaven . Again , Gregory Nyssen saith of this Tree , That it riseth out of the earth with its perfect bigness and thickness at the top ; so that though it groweth in height or bigness in the other parts of it , yet it never groweth any greater or bigger at the top : if this be true , In this likewise it resembles the true Believer , who , though in regard of other graces he be like the Crocodile that groweth till the very time of his death , yet at his first conversion hath the frame and bent of his heart upon Heaven . Yet once more , Philo saith , that whereas all other trees have their sap in the root , which from thence ascends , only the sap and heart of the Palm-tree is at the top , toward the top of the middlemost bough , which is surrounded by other boughs , as a General is by his Life-guard ; if so , it hath yet a further-resemblance to Believers , whose hearts are in Heaven , for there , their treasure is , and there is their heart also : In the same place the Psalmist compareth the righteous man to the Cedar : The righteous shall flourish like the Palm-tree , and spread abroad like the Cedar in Lebanon : The Cedar , it is a stately Tree , it is called , the goodly Cedar , (h) (h) Psal. 80. 10. with Ezek. 17. 22. the high Cedar , it doth , saith Jerom , grow up fast toward Heaven , (i) (i) ad Coelestia festinare , Properantes ad Coelum . and so resembles those Believers who are , as he expresseth it , aspiring toward Heaven . (g) Cant. 7. 8. Again , they are sometimes compared to mountains , They that trust in the Lord shall be as Mount Sion , that cannot be removed . (k) (k) Psal. 125. 1. Chrysostome observeth there are three things more remarkable in mountains , (l) (l) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their firmness and stability , their invincible strength , and their inaccessible height ; in all these respects the Saints are like Mountains , but the last is only proper to the present purpose : of all parts of the earth , the mountains are nearest unto Heaven : the Mythology of that Poetical fiction of Atlas bearing up the Heavens , was to represent the ghih mountains , which some of them call the pillars and supporters of Heaven ; and some think they are meant by , The pillars of Heaven tremble , and are astonished at thy rebuke : (m) (m) Job . 26. 11. Therefore to them are Believers fitly likened : I shall name but one more , they are compared to clouds , Being compassed about with so great a cloud of witnesses ; and Isa. 60. 8. Who are these that fly like a cloud ? (n) (n) Heb. 12. 1. the clouds are originally a thick exhalation rising out of the earth , but are by the heat of the Sun rarified and drawn up toward Heaven , therefore are called , the clouds of Heaven , In like manner , though the righteous man sojourneth here upon earth , yet he converseth in Heaven , and sitteth together with Christ in heavenly places , (p) (p) Eph. 2. 6. Thus we find it hath been with the Saints . Scipio was not the first , saith Ambrose , that was never less alone , than when he was alone : it was so with the Saints long before ; Enoch and Noah are said to walk with God ; they seemed to live no other life , but that of God , of the knowledge of God , the love of God , delight in God ; all their thoughts , all their affections were placed upon God , and Heaven ; their whole life was nothing else but an acquainting with God , a conversing in Heaven : Moses in all he did had (o) Mat. 26. 64. an eye to the recompence of the reward , David saith , He was as a Pellican in the wilderness , and an Owl in the desart ; that he watched , and was as a Sparrow alone ●pon the house top ; (q) (q) Heb. 11. 26. which , though some understand of Christ , who in his birth was as an Owl in the desart shut out from the company of men , and born amongst brute beasts ; at his death , like the Pelican feeding his Church with his own blood ; in his resurrection and ascension , like the Sparrow , flying to Heaven , like the Sparrow to her hill ; yet it seemeth more properly to refer too David , himself ; and though I apprehend it is plainly meant of a forced soli●ude , by reason of Saul's persecution , yet there are who understand it of a voluntary retirement , that David , like these solitary creatures , frequently withdrew himself from other company , and other occasions , that he might with more fredom be taken up with the contemplation of God , and heavenly things : but though this be not the meaning of that place , yet it is but what is consonant to David's practice , whose affections were taken up with Heaven , his soul fainted for Gods salvation , his eyes failed for it , he hoped for it , he longed after it , (r) (r) Psal. 119. 81 , 123. 166 , 174. with this he comforts himself , In thy presence is fulness of joy , at thy right hand are pleasures for evermore : (s) (s) Psal. 16. 11. And As for me , I shall behold thy face in righteousness , I shall be satisfied when I awake , with thy likeness . (t) (t) Psal. 17. 15. Those Worthies mentioned , Heb. 11. are said to look for a City that hath foundations , v. 10 , to live as Pilgrims and strangers on earth , v. 13. to desire a better Country , that is , a heavenly , v. 16. The Primitive Christians lived like men of another world . Gregory Nyssen saith , that they stood tiptoes , upon the earth , (u) (u) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they hung upon the earth but by the slender threed of natural necessity , desiring to have as little to do here as might be : Nay , if possible , to have nothing to do below ; it was their custom in their Congregations , when they had finished their services , to raise up their feet from the earth toward Heaven , we lift up our feet , saith Clem. Alexandrinus , they were so much in Heaven , that they desired , if possible , to have their bodies there before their time , they were , as the same Father expresseth it , divorced , and sequestered from all earthly interests : (w) (w) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They were like the Cart-wheel , ( it is Hilaries comparison ) that stands upon the earth but by a little point , the far greater part being above the earth , like that bird , which for her beauty , and nobleness , they call the Bird of Paradise , that never comes on the earth , but liveth wholly in the air , upon which she feedeth , when she is forced to light to un-weary her self , she lights upon the tops of the highest trees , where she is still in the air , the place of her delight . I might to these add Paul the Hermit , Anthony , Arsenius , and others , who withdrew themselves from the world , devoted themselves to a solitary life , that they might better converse in Heaven : Wherefore seeing we are compassed about with so great a cloud of witnesses , let us follow their example ; let the same mind be in us that was in them : let us with our Apostle look , not to things seen , but things not seen , the things seen being temporal , but the things not seen Eternal .

(3) A third consideration to provoke to this , m●y be taken from our selves : the frame of our bodies minds us of this : whereas other creatures have their bodies bowed towards earth , man is made with a body erected towards heaven ; as in the order of Creation God hath placed heaven above us , and the earth under us , so he hath placed our heart , and head above to be fixed upon Heaven , our feet below , by them to trample upon the earth : if we view the several parts of the body , they seem to teach us this : To begin with the feet ; Ambrose well observeth , that God hath not given us four feet : as to the beasts that are wholly conversant on earth , but onely two , as the Birds which are often soaring toward heaven . Pass we on to the knees .

The great commerce a Christian hath with heaven , is the duty of Prayer ; and the knees by reason of their bowing posture , seem to be intended for this chiefly ; I bow my knees to the father of our Lord Jesus Christ . saith the Apostle , (x) (x) Phil. 3. 14.

We read of the Apostle James , Thrasilla Gorgonia , and some others , whose knees were like Camels knees , hard , and bereft of feeling , through their long , and often kneeling in prayer . Some of the Ancients speak highly of this bowing of the knee , (y) (y) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? Eusebius calleth it a posture proper to the Christians ; (z) (z) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪

If we look from the knees to the Hands , they are not only of special service to the body , but to the soul likewise : for which cause some have called them the Hand-maids of the soul : (a) (a) Mentis rationisque Ministras , I will , faith the Apostle , that men pray every where , lifting up holy hands , (b) (b) 1 Tim. 2. 8. Salomon in that excellent prayer , spread forth his hands towards Heaven , (c) (c) 1 Kings 8. 22. Constantine had his Image engraven on his Coyn , with his hands joyned together , and lift up towards Heaven : and upon several Gates of his Palace : he was drawn in an upright posture , praying , and lifting up of his hands towards Heaven .

If we go upwards to the face ; God hath made the face to look upward to Heaven ; Salomon findes the Sun , Moon , and Stars , in the Head of man , (l) at (d) Os homini sublime dedit , coelumque tueri jussit , (e) Eccles. 12. 2. least according to the Chaldee paraphrase , which refers it to the face , and eyes : Before the Beauty and glory of thy face be changed , and the light of thine eyes be darkned , and the apples of thine eyes , the stars of thy countenance , be extinguished ; for as the whole face , so the eyes are given us for this end . Anatomists observe , that whereas other creatures have only four muscles to their eyes ; whereby they look forward , and downward , and on both sides , man only hath a fifth , by which he is able to look up to Heaven .

Look inward to the Heart , that is an inverted Pyramid , or like a Vial , that is narrow , and contracted in that part toward Heaven ; but above all , the soul was purposely given us for this end : we can no way think that God hath given us these immortal souls , to be only conversant about perishing things : these spiritual souls to be taken up with secular affairs , these souls which are heavenly substances to be wholly employed about earthly objects . How absurd is it to think that God should so curiously fashion a body , in the lower parts of the earth , and breath into it an immortal soul , created after his own Image , made in the same mould with the blessed Angels , capable of eternal happiness , and then should send into the world this Epitome of the whole Creation , only to eat , drink , and sleep , ( or only to buy , and sell , and traffique in the world ? ) the beasts that have but sensitive souls can do all this , and much more , as well as we : they know when they are ill what herbs to have recourse to for the recovery of their health ; and some think the practice of Physick hath been much improved by observations taken from the creatures ; they know how to dig their holes , and make their nests to secure themselves against the injuries of the weather ; when the place of their abode groweth incommodious , they can shift into a warmer Climate . The Stork in the Heaven knoweth her appointed time , and the Turtle , and Crane , and Swallow , (f) (f) Jer. 8. 7. they know how to provide against a time of want ; The Ant provideth her meat in summer , (g) (g) Prov. 6. 8. they are so wise as to prevent a danger before them : surely , in vain is the snare laid in the sight of any Bird , (h) (h) Prov. 1. 17. they have skill to provide a shelter against a time of danger ; the wild Beasts have their Dens , the Stags their Thicket , the Hares their Covert , the Wasps their Cells , the Bees their Hives , the Doves their Windows , the Foxes their Holes , the Birds of the air their Nests , the Conies their Burrows , the Goats their Hills : in a word , those things that most men busie themselves about , the creatures can do as well , if not better than we : some are stronger , some swifter , some quicker sighted , some better scented , in all these one creature or other excelleth man , and can we think that God hath given us these intellectual immortal soules , only to do what brute , creatures can do , as well , if not in a better manner than we ? Can we Imagine that these Heaven-born souls , should be bestowed upon us for no higher end ? Certainly there is nothing short of Heaven , and things eternal , that will bear any proportion with the excellency of these souls wherewith God hath entrusted us , saith Seneca ; (i) (i) Quam contemptibilis res est homo si s●pra humana se non erexerit . What a contemptible thing is man , if he doth not look higher than these temporal things ? Chrysostome will scarce allow such to be reasonable Creatures , whose souls so far forget their heavenly extraction ; it is infinitely below the dignity of the soul to espouse earthly interests ; A spirit hath not flesh and bones , saith our Saviour : neither should it debase it self to such things , as are only suitable to bodies of flesh ; What Father is there , who if his Son ask bread , will he give him a stone ? We should much less deal thus with our souls , to put them off with a stone , with things temporal , when only the bread of Heaven , things eternal , can satisfie them .

( 4. ) The fourth Motive , to look to things eternal , may be taken from the unspeakable benefits flowing from it :

[1] It is an excellent preservative from sin ; Some School-men say that the sight of God in Heaven , maketh the Saints impeccable : (k) (k) Beatifica visio reddit impotentes ad peccandum , if so , it will follow , the more men enjoy God , and converse in Heaven while they are here , the more free they are from sin ; the times Noah lived in , where times of great defection : when all flesh had corrupted their wayes , and the whole earth was filled with violence , and it is much for one spark of fire to keep alive in the midst of a Sea of water : yet God giveth this testimony of Noah , Noah was a just man , and perfect in his Generation ; if you would know what kept him upright in the midst of that wicked and froward Generation , it followeth , Noah walked with God ; he that walketh with God and hath his conversation in Heaven , feareth nothing but sin , and this he feareth more than Hell ; they say , the Ermin is so neat a creature , that if she seeth a puddle of dirt on the one hand , and a company of dogs on the other , she will rather expose her self to be torn in pieces by the dogs , than to defile her self by going through the puddle : it is so with him that is truly heavenly , he had rather endure the worst affliction , than willingly defile himself with the least sin ; nay , if he saw Hell on the one hand , and sin on the other , he would with Chrysostome and Anselme , chuse rather Hell , than sin : he looketh upon sin as the greatest evil , and therefore trembles at the first motions of sin , dareth not give himself allowance in the least sin , bate him those sins of daily incursion , which the best cannot avoid , he cometh nearest the state of glorified Saints , who cannot sin . (l) (l) Gen. 6. 9.

[ 2. ] It is a good security against temptations : while the Bird is soaring in the air , she is out of peril of Gun-shot , and free from those snares and Lime-twigs which she is liable to be taken in , when she is upon the earth ; he that looketh to things eternal , is not ignorant of Satans devices : and surely , in vain is the snare laid in the sight of any Bird : as an enemy whose plots are discovered , is more than half overcome , so it is here : whereas in the Sea , little Fishes are devoured of greater , and greater fishes dash themselves against the Rocks , the fish they call the Beholder of Heaven , (m) (m) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that hath but one eye , which they say is alwayes open and watchful , doth hereby discover and prevent the many dangers that are in the Sea : this fish , according to the name given to it , is a fit Emblem of the heavenly-minded Christian , who escapeth those temptations which prevail upon other men : It was no strange thing that Archimedes should be knocked on the head , while he was drawing his Mathematick lines : and Thales fall into the ditch , when he was gazing on the stars : but there is no such danger in a spiritual looking to things Eternal , it is rather a preservative from dangers and temptations ; there are two sorts of temptations the Devil maketh Use of : temptations on the right hand , when by things prosperous , and pleasing to us , as the honours , profits and pleasures of the world , he seeks to draw us to what is evil : and temptations on the left hand , when by the fear of suffering and persecution , he laboureth to deterr us from what is good ; whereas he who hath things eternal in his eye , is little moved with either of these , he is not so much taken with the first , as for gain of them to lose a good conscience . When Basil was tempted with preferment , he bad them offer such things to Children : it was not for a Christian Bishop to be taken with them . Luther , when he received by Taubenheimu● a hundred pieces of gold sent him , and fifty by Scartus , said , I begin to fear , God will give me my reward here ; but I have earnestly pro●ested , I would not be put off with these things : and this his contempt to the world was not unknown to his enemies : When the Pope would have taken him off by gifts , one said , That Germane beast doth not care for Gold , and for troubles and sufferings , he doth not so much fear them , as to commit sin to avoid suffering . When Basil was threatned with banishments , torments , and death : he answered , I fear not banishment , I have no home but Heaven , no native place but Paradise ; and the whole world I look upon as the common banishment of mankind : for torments , I defie them ; for what can they do to me , whose body is so worn out , that there is nothing but bones without flesh them to work on ? and for death I fear it not , which can but restore me sooner to my Creator ; He that hath his eye upon Heaven , is neither moved with the frowns , nor flatteries of the world , as he said , He equally contemned the favour and fury of Rome ; (n) (n) Contemptus est à me Romanus & favor & faror . neither the desire of the one , nor the fear of the other , is able to remove him from his stedfastness . The like is to be said of other sorts of temptations , which are happily resisted by conversing in Heaven ; Bonaventure , when the Devil told him that he was a Reprobate , and therefore perswaded him to enjoy as much of the pleasures of the world here as he might , because he was excluded from the pleasures with God in Heaven : answered , Not so Satan , If I must not enjoy God after this life , let me enjoy as much as I can of him here : whatsoever temptations Satan suggests , they are more easily overcome by him who maketh it his business to converse with God , and Heaven .

[ 3. ] It is a good help against those roving , wandring thoughts which so often haunt us in the performance of duties , and cast so great a blemish upon our best performances . When Abraham offered sacrifice , the fowls of the air lighted upon the sacrifice , (o) (o) Gen. 15. 11. These fowls resemble vain thoughts , which much trouble the best of men in their Approaches to God . Jerom complained of himself , when he was at prayer , he was in his thoughts walking in some Gallery , or telling of some summe of money : In like manner Bernard confesieth , that troops of unruly thoughts were wont to flock into his heart , like people , when some spectacle is to be seen ; complaining , when my body is in the Church , my mind is about the world ; I sing one thing , but think another ; I utter words , but regard not the sense and matter ; and concludes , woe is me , I sin then , when I should get victory against my sins ; and truely there is scarce any one thing that a Christian doth so much groan under , as the frequent avolations he is subject to in Gods service ; and it is not without just cause that he should so sadly resent them . When Pharaoh's Baker dreamed that the birds of the air took out of his Basket the baked meats he prepared for Pharaoh , Joseph told him , that this was a signification of his ensuing death . When we come to present our services to God , as he his baked meats to Pharaoh , if the birds of the air , idle thoughts intrude into our minds ; though it doth not absolutely presage the death of the soul , yet it prognosticateth the death of that service , that it is no better than a dead service , unpleasing to him who is a living God : Now there is no better way to suppress these thoughts , than having our minds taken up with heavenly things ; the mind cannot be at the same time intent upon different objects ; as when a Dictator was created at Rome , there was a suspension for that time of all other offices so when the mind is taken up with the thoughts of some remarkable thing , it giveth a supersedeas to other thoughts : If thou wouldest forget other things ( saith Seneca ) think upon Caesar ; serious thoughts upon our Eternal condition , would be like those Portors Jehojada set at the doors of the Temple , would secure us from the intrusion of other objects .

[ 4. ) It would work in us a holy indifferency toward all temporal things ; it would moderate our esteem of them , our desire after them , our delight in them , our grief for the want or loss of them . I shall instance in these several particulars :

(1) It would moderate our esteem of them ; worldly men think all their happiness is bound up in these creature-enjoyments ; they judge them the only happy men , who have the largest confluence of these outward comforts ; whereas , he that hath his eye upon eternal things , hath a low Esteem of these things ; when a man stands upon the top of a high mountain , things below in the valley seem small , and inconsiderable in his sight ; they say , to them that stand upon the top of the Alps , the great Cities of Campania seem but as small Villages ; or as a man who hath for a time gazed upon the Sun , when he looketh downward upon darker objects , is scarce able to see any thing : In like manner , he that hath his eye fixed upon heavenly things , counts these things as dung and dross ; he esteemeth all these riches in the world not worth one daies conversing in Heaven ; he valueth Heaven , though but in reversion , before the world in present possession ; prefers his interest in Heaven , to the gaining of the whole world ; if God please to secure heavenly things to him , he hath a holy indifferency towards other things ; if God casts Them in , he is thankful , if not , patient ; if he hath them , the knoweth how to use them , if not , he hath learned to be without them ; he is like the deep running River , which glideth silently by those green Meadows , and flowry banks , those goodly things that other men admire ; and keepeth within his own banks of moderation , and content , till at last he falls into that deep Sea of divine Sweetness , to which he is hasting : Moses having an eye to the recompence of reward , slighted the greatest honour in Egypt , he refused to be called the son of Pharaoh's Daughter , (o) (o) Heb. 11. 24 , 25 , 26. He maketh as little of the pleasures ; He chose rather to suffer affliction with the People of God , than to enjoy the pleasures of sin for a season ; neither could the riches tempt him ; he esteemed the reproach of Christ greater riches than the treasures of Egypt : such a low esteem would we have of the best things this world affordeth , if we looked , as we should , to things Eternal ; we have seen them , we have tasted them , we have loathed them , saith Bernard , (p) (p) vidimus , gustavimus , fastidimus . speaking of worldly things ; the Dagon of all sublunary excellencies would fall to the ground before the thoughts of Eternal hapness .

( 2. ) It would moderate our desires after these things ; they are for a Season , for a Short time ; (q) (q) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and there is nothing of any great importance that is but of short continuance ; whether we have more or less , it is not much material ; the great thing is , What shall be our Eternal condition ? We read of some Hermites , who were very careful of their Sepulchres , but took little care of their houses ; being demanded the Reason , they said , they should dwell but a little while in their houses , but should lye a long time in their Sepulchres : our abode here is but for a short time ; if we have bread to eat , and apparel to put on , enough to serve us to our journeys end , what should we do with more ? When a man cometh to an Inn , where he is to stay but a night or two , though he hath not accommodations according to his mind , you would think it were a great weakness , if he should send for an Upholster to alter his bed , a Glasier to mend the window , a Carpenter and a Mason to rectifie what he thinks amiss ; if he be but one degree above a fool , he will for so short a time be content with such things as he findeth . Mariners , who intend for a near Haven , will not make so large provision as those who take a long voyage ; and if our stay here be so short , as Constantine told Ablavius , why so much sweat and travel ? what mean our foolish hearts to be so solicitous about those things to which ere long we must bid an everlasting farewell ? Were our minds intent upon our Eternal condition , we would for these things referr our selves to God , as willing to have what God seeth best for us . A righteous woman being sick , was asked by her friends , whether she were more willing to live or dye , she answered what God pleaseth ; but , saith one , if God should refer it to you , which would you chuse ? trulysaith she , if God should refer it to me , I would refer , it to him again ; what she did in regard of life , we would do in regard of all the enjoyments of this life ; we would leave them to be scrambled for by those who so much admire them , and think it enough that we have Heaven for our portion .

( 3. ) It would moderate our delight in them , he who breaths after things Eternal , will be little delighted with things transitory . (r) (r) Aeternis inhianti in fastidio sunt omnia transitoria Some say , after Lazarus was raised from the dead , he was never seen to smile , or to take any content here . After Paul was wrapt up into the third Heaven , he lived like a man of another world ; the world was crucified to him , and he to the world ; the world and he lay like two dead bodies one by another ; as Chrysostome descants upon it , having little affection one to another . It is said of the Sisters of Theodosius , that when other Ladies were at their recreations , they retired themselves , that they might converse with God and Heaven : and Theodoret testifieth , that the thoughts of Heavenly things was the greatest pleasure and recreation to them ; delight in these will extinguish all other delights ; as the light of the Sun doth the light of the fire .

( 4. ) It would moderate our grief both in the want and loss of them . Ecclesiastical History maketh mention of Anthony and Didimus meeting together ; Didimus was a man of excellent parts , and eminent graces , but he wanted his sight ; Anthony asked him , if he were not troubled for his want of sight ; he confessed he was ; why , saith the other , should you be troubled for want of that which Doggs and Flies have , and not rather be thankful that you have that which the Angels count their happiness , meaning grace ? for a Believer who hath God for his portion , and Heaven for his inheritance , to be troubled for want of that which a Dog , a Reprobate , a Devil may have , is as if a favourite fed with viands from the Kings own table , should be troubled he bad not part of those scrapes given to the Doggs ; or as if a man who were owner of a mine of Gold , should complain he were poor , because his money ▪ is not in pence , and two-pences . It was a poor thing in Alexander , who was Lord of the goodliest part of the world , to be vexed because Ivy would not grow in his garden at Babylon . It is much more unbeseeming a Christian , who hath Title to Eternal blessedness , to be afflicted for the want of these poor inconsiderable things : if we reflect our thoughts upon those glorious things laid up in Heaven , we would conclude with David , That our lot is fallen to us in a fair ground , and be little troubled for the want of other things : and as not for the want , so neither for the loss of them . The Jews have a saying , When a Pagan or Idolater loseth his Father , he hath cause to mourn , because he hath no Father left ; but when a Believer loseth his Father , he hath cause to be comforted ; because , though his earthly Father be dead , he hath a Father in Heaven : worldly men , when they lose their estates , cry out , they are undone ; and truly you cannot blame them it is all they have : as Micah said , You have taken away my gods , and my Priest , and what have I more ? The loss of twenty or thirty pound is a great loss to a man that hath no more in the world ; but it is nothing to him that is worth many thousands : worldly men have their portion in this life ; if they lose that , it is all they have ; whereas a goodly man , when these things are taken from him , hath reason to comfort himself , because he hath treasure laid up in Heaven , which no injury of times , no malice of men or Devils can deprive him of . The believing Hebrews took joyfully the spoiling of their goods , knowing that in Heaven they had a better and more enduring sustance , (t) Paulinus , when the Goths invading the City of Nola , plundered his House , and took all he had from him , cryed out : Lord let not the loss of these things disquiet me , thou knowest where I have laid up my treasure .

( 5. ) It would much Sweeten those troubles , and sufferings we here meet with : this we have laid down in the Text. In the former verses , we read of the great s●fferings of the Apostles , and that that kept them from f●inting under these is partly laid down verse 17. These light afflictions cause for us a far more exceeding , and eternal weight of glory ! And partly in this verse , while we look not at things which are seen , but at things not seen , for the things which are seen , are temporal , but the things which are not seen , are eternal . No suffering seemeth great to him , who hath his mind taken up with the greatness of Eternity . (u) (u) Sapienti nihil magnum videri potest cui aeternitat●● nota est magn●tudo .

We read of some Martyrs , that they have endured great sufferings , without any sensible feeling of their sufferings : as that young Child in Josephus , who when his flesh was pulled in pieces with Pincers , by the command of Antiochus , said , with a smiling counterance , Tyrant , Thou losest time ; where are those smarting Pains with which thou threatnedst me ? make me to shrink , and cry out if thou canst : and Bai●●m an English Martyr , when the fire was flaming about him , said , Yo● Papists talk of Miracles , behold here a miracle , I feel no more pain than if I were in a bed of Down , is is as sweet to me as a bed of Roses : Surely their strength was not the strength of stones , nor their flesh as , brass , that they should not be sensible of so great sufferings ; only they were so much in Heaven : now they were going to Heaven , that they endured pains , as it were without pain , and sufferings without feeling of their sufferings : Others again , though sensible of their torments , yet endured them with unspeakable courage , and alacrity . Laurence , when his body was roasted upon a burning Gridiron , cryed out , This side is roasted enough , turn the other : Marcus of Arethusa , when his body was anointed with honey , and hung up aloft in a Basket to be stung by Wasps and Bees , looked down , saying , I am advanced , despising you that are below ? And when wee see weak feeble creatures , defying their torments , conquering in the midst of suffering ; when we hear them expressing the greatest joy , in 〈◊〉 midst of their greatest suffering● ; singing in Prison , as Paul and Silas did ; kissing the Stake , as Henry Voes did ; clapping their hands when they were half consumed with fire , as Hawkes did ; blessing God that ever they were born to see that day , as John Noyes did ; calling their execution-day , Their wedding Day , as Bishop Ridley did : We cannot but think there was something more than ordinary , that did thus raise their Spirits : and questionless , th●s was it chiefly , they had an eye to the Recompence of the reward ; the consideration of those eternal joyes , they were now entring on , did so ravish their hearts , and transport their thoughts , that all their sufferings seemed light , and easie to them . Tertullian , saith the foot feeleth nothing on earth , when the mind is in Heaven ; (w) (w) Nihil sentit crus in cerra , cum animus est in coelo . and as this sweetnes sufferings , so all other troubles . Jerome thus comforted the Hermite , that was sad with his being alone in the Wilderness , (x) (x) Meditare coelum , & tam diu non eris in eremo . Think of Heaven , and so long thou wilt not think thy self in a Desart .

It is reported of Olympius , who lived Cloystered up in a Monastery near Jordan , that his mind was so fixed on Eternity , that he had scarce any sense , and feeling of any temporal miseries .

It happened on a time , that a certain religious man went to visit him , and finding him cloystered up in a dark Cell , which he thought un-inhabitable by reason of heat , and swarmes of gnats and flies , and asking him , how he could endure to live in such a place ? he answered , All this is but a light matter , that I may escape eternal Torments : I can endure the stinging of Gnats , that I might not endure the stinging of Conscience , and the gnawing of that worme that never dyes : this heat thou thinkest grievous , I can easily endure , when I think of the eternal fire of Hell , these sufferings are but short , but the sufferings of Hell are eternal . And as all present sufferings are light in comparison of everlasting torments , so , if we think further of the eternal joyes of Heaven , this will make them seem more light ; I reckon , saith the Apostle , That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed ; (y) (y) Rom. 8. 18. He puts as it were into one ballance the afflictions of this life , and in the other the blessedness of Heaven , and having weighed both , concludeth , that there is no reck oning to be made of the one in comparison of the other .

Chysostome writing to Stagirius , to comfort him against the troubles he met with , bespeaketh him in this manner : If thou wert elected King of some flourishing Kingdom , and wert now going to the Imperial City to be invested with the Regal dignity , though as thou wert passing through the Suburbs , thou shouldst meet with some dirty way , or have some light affront put upon thee by some Passenger ; wouldst thou not easily pass by this , and hasten with joy to the Coronation ? Our abode in this life is but like passing through the Suburbs ; if we hope for an immortal Crown in Heaven , we should make light of whatsoever troubles here befall us , imitating that great Captain of our Salvation , who for the joy that was set before him , endured the Cross , and despised the shame . (z) (z) Heb. 12. 2. ) It was the Council an old Monk gave to a young Novice , entring into that Order : If thou wouldst be perfect , thou must be like the Ass of this Monastery , which , when he is laden , repineth not ; when beaten , kicketh not ; when driven , goeth whither the Driver would have him : so , saith he , it must be with thee ; and so it would be with us , if we had our minds seriously fixed upon Eternity . What Chrysostome speaketh of wicked men , whom he calleth the Devils Hackneys : (a) (a) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . who go through thick and thin , through fair weather , and foul weather , stick at nothing the Devil puts them upon , would be verified , in us ; in reference to God ; we would be willing both to do , and suffer what God would have us ; no trouble would appear grievous , no state and condition of life seem amiss , in which God disposeth of us .

It is reported of a Jewish Rabbin , that whatsoever befell him , he would say , It is good , if any cross accident came , it is good ; if any trouble befell him , it is good also ; if a second , a third cross , this is good also ; for which cause ●e was called Rabbi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 This also I have read of a religious man who being in a great straight , and not knowing what to do , wrote down all the Letters of the Alphabet in apaper , and spread them open before God . saying , Lord , here are Letters , and letters make words , and words signifie things : do thou put them together , and make of them what thou pleasest ; it would be so with us in some measure , if we looked as the Apostles did , at things Eternal : we would in these temporal things refer our selves to God ; we would be willing to be what God would have us to be , and have what God would have us to have , and suffer what God would have us to suffer .

( 6. ) It would have a powerfull influence upon whatsoever we do : every work we do is a step to Eternity ; as every step a Traveller taketh , bringeth him nearer to his journeys end ; so every motion , and action done by us , is a step to our eternal condition ; every good action setteth us nearer an eternity of happiness , every bad action carrieth us nearer an eternity of misery : No sooner is any thing acted , but it is presented to the All-seeing Eye of God ; and being viewed , and censured is forthwith transmitted either to eternal reward , or eternal punishment ; many things in this life which are transient in their nature , are yet durable as to their issue . A lease is written over in three or four houres , yet the concernment of it may be for many years , sometimes for many lives : in like manner it is with us ; o●r thoughts , words , and actions , do not dye as soon as they are past , but are as seeds which are sown in time , and come up in Eternity ; (b) (b) Non transeunt opera , sicut transire videntur , sed velut aeternitatis semina jaciuntur . whether we pray or sin , whether we do well , or wickedly , we are sowing ; and these several seeds sown in this world , will certainly come up in the world to come .

We read of some Rivers , which after they have run some space , fall under-ground and cannot be seen , but after many miles running under the earth , break up again into a great stream : there are many actions we do , which are no sooner done , but we assoon forget what we have done , they pass out of our sight ; but every one of these will rise up in Eternity , and will make our eternity either more happy , or more miserable : Cast thy seed upon the waters , saith Salomon , for after many daies thou shalt find it . (c) (c) Eccles. 11. 1. It is more properly meant of works of Charity , but will hold in all other works ; which , though at present they pass out of our sight , yet after many daies will come up with a plentifull Increase ; and if this were well considered by us , what manner of persons would we be ? how carefull and circumspect in all our actions ? Chroniclers have said , Some Kings , though otherwise they would have taken more liberty , yet have been more circumspect in their actions , knowing what they did would be registred and transmitted to posterity ; the like circumspection would we have , if we did seriously consider , that all we do will be certainly transmitted to Eternity .

( 7. ) As it would have a mighty influence upon other actions , so chiefly upon our duties ; our religious performances ; in which our Eternal condition is more especially concerned . What Moses tells the Israelites , Set your hearts to all the words which I testifie this day , for it is not a vain thing for you , because it is your life : May be said of every duty we do ; it is our life , our soul , our Salvation , our Eternity depends upon it , and how strong should that cable be that hath so great a weight hanging on it ? Caesar said , being in a hot fight , At other times I sought for my honour , now I fight for my life : In many other things we act for our credit , for our profit , but in holy duties we act for our life , our Eternal life is concerned ; and therefore whatsoever we do , we should do it with all our might . It was a boasting speech of Zeuxes , that he painted for Eternity : time hath long since defaced his work , but it is certain , whatsoever we do i● Gods service , we do for Eternity ; we pray for Eternity , and hear for Eternity ; and if he for that reason did whatsoever he painted with the greatest accurateness , would not (d) Deut. 32. 46 , 47. so much as draw a line but with all possible care ; much more should we do it in all the duties we perform : When formality , indifferency , deadness , sleepiness creeps upon us , we should do well to consider that our Eternity lyes at stake ; and this would be a good help against these Distempers ; we would not then put off God , and content our selves with such dull and languid performances ; this would be like Oyl to the Jack , or wings to the bird ; like sails to the ship , or wind to the sails , to carry us on with a full plerophory of affection : It is a direction some give , that we should do every thing we do , as if it were the last time we should do it . Seneca in an Epistle to a friend faith , That he wrote then to him with that mind and affection , as if he should be called away by death as soon as be had written : We should do so much rather in our addresses to God : we should pray , and hear , and perform every duty , as if it were the last prayer we should make , the last Sermon we should hear , the last duty we should perform ; as if as soon as we had done , we should be called away by death , and forthwith enter upon our Eternal condition ; and this would questionless raise up our affections to the highest pitch of servency and intention . When we go to hear a Sermon , did we consider that it is our life , that our Eternal welfare depends upon it , we would give the more earnest heed , as the Apostle exhorteth , (e) (e) Heb. 2. 1. We would hear as the Bereans did , with all readiness and greediness of mind ; (f) (f) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or as Christs hearers , who are said to have their eyes fastened upon him , (g) (g) Luke 4. 20. and 19. 48. wholly intent upon him ; to hang upon him ; so the word there used doth signifie : as catching at every word he spake : when we address our selves to God in prayer , did we set Eternal happiness before us , and consider that this depends upon our speeding , or not speeding in Prayer , we would with a holy violence wrestle with Almighty God ; we would neither give our selves , nor God any rest , but would lye at the feet of God as so many monuments of importunity , resolving with Jacob , not to let him go , unless he bless us .

( 8. ) It would render us more quiet and peaceable in our carriage one toward another : it is some worldly interest that mainly causeth one man to bite and devour , and act the part of a Devil toward another , From whence come wars and fightings among you ? come they not hence , even of your lusts ? (h) (h) James 4. 1 , 4. and what lust it is chiefly , is laid down , Know ye not that the friendship of the world is enmity with God ? whereas , the wisdom that is from above is first pure , then peaceable , gentle , and easie to be entreated . (i) (i) James 3. 17. There is a Fish which Aelian calleth the Adonis of the Sea , because it meddleth with no living thing , but preserveth a sweet peace with all the off-spring of the Sea ; for which cause it is loved , and courted as the darling of the waters : the heavenly minded Christian liveth on the earth , as that Fish doth in the Sea , pursuing the things that make for peace ; and as much as in him lyeth , living peaceab●y with all men . Nazianzen , when there arose a contention in the Synod about his Bishoprick , used this speech to those that were assembled ; It is an unbeseeming thing for us who preach peace , to nourish contention ; I therefore entreat you by the sacred Trinity , that you do all things in peace : if I be the cause of this schism , if I be the Jonah that hath caused this storm , cast me into the Sea , that the tempest may cease , put me from my Bishoprick , banish me the City , do what you will with me , so you love the truth and peace . Bernard , while some brethren were offended with him , telleth them , I will be at peace with you , though you will not ; when you trouble me , I will be at peace with you ; I will give place to wrath , lest I give place to the Devil : thus , while such as drive on worldly interests , imagine deceitful things against them that are quiet in the land ; those that mind heavenly Eternal things , labour all they can to promote concord , to keep the unity of the Spirit in the bond of peace .

( 9. ) It would much elevate the mind : Vision is of an assimilating nature : Jocob's Ewes seeing the rods with white streaks , brought forth Cattel ring-straked and speckled : the Egyptians worshipped a pied Bull ; and whereas some thought it strange , that when one dyed , they should have another of the same colour . Austin , thinks the Devil , to keep them in Idolatry , might do with their Cows , as Jacob did with the Ewes , present to them , when they conceived the likeness of such a Bull. Plutarch telleth of two deformed Persons , who often looking upon beautiful pictures , had beautiful children : this which is sometimes true in naturals , will hold more true in morals ; conversing with low objects , maketh low , and degenerate minds : What the Psalmist speaketh of Idol-makers , and Worshippers , they that make them are like unto them ; so are all they that put their trust in them ; may be said here , earthly objects , make earthly minds ; whereas looking to things Eternal , which are the highest objects , would raise our mind to a suitable height and greatness . Thoughts are the food of the soul ; (k) (k) Pabulum animae . the soul feedeth on them , as the body upon meat : Now you know such meat as men eat , such blood and spirits they have ; and look what the objects are about which the soul is conversant , such is the soul : low objects debase the mind ; high objects , such as things Eternal , work in men high minds , and raise up to a greatness of spirit becoming man ; so noble a creature : I doubt not but you would look upon it as a fordid thing for men to busie themselves about such low things as some ( and they great ones ) have sometimes done : As Artaxerexes in making hafts of knives ; Bias in making Lanthorns ; Domitian in stabbing Flies with a bodkin ; another in stabbing Froggs ; whereas , if you make any thing your business below things Eternal , it is exceedingly below that greatness of Spirit which should be in men who have reasonable souls ; especially Christians , who should have higher aims than other men : If children , ( saith one ) play for Pins , bigger boyes for Points ; men for shillings , or pounds ; there is no great difference , and truely whatsoever you busie your selves about , short of Heaven and things Eternal , it is but a more serious trifling , and it is a shameful thing to be serious about trifles ▪ (l) (l) Turpe est difficiles habere nugas . If like Baruch , you seek great things , seek them which are greatest and highest , things Eternal ; and this will be both an argument of a greatness of spirit becoming Christianity , and a means to raise up your minds to a higher pitch of greatness .

( 10. ) It would put the greatest honour upon us : we count those the most famous Mountains that are highest ; those the goodliest Trees that are tallest ; those the stateliest Buildings whose tops reach nearer to Heaven ; accordingly they are the choicest Christians , whose hearts are most taken up with heavenly things . Remarkable is that which is spoken of Noah , These are the Generations of Noah ; (m) (m) Gen. 6. 9. but before any mention is made of his children , the Scripture first saith , Noah was a just man , and perfect in his Generation ; and Noah walked with God ; ●nd then followeth , Noah begat three Sons : Sem , Ham , and Japhet : Though it were an honour to Noah to be the Father of those Sons , out of whose loyns came all after-Generations , yet it was a greater honour to him to be a just-man , and walk with God ; and therefore ( which Chrysostome calleth a strange kind of Genealogy ) after the Scripture had said , These are the Generations of Noah : It first saith , He was a just man , and walked with God : and then , Noah begat three Sons ; implying , that it is a greater honour to be a good man , and converse with God , than to be a Father of the most numerous and illustrious progeny . It is said , T●at Jabez was more honourable than his Brethren : then followeth , And Jabez called on the God of Israel , saying , Oh that thou wouldst bless me indeed , and enlarge my Coast , and that thine hand might be with me ; (n) (n) 1 Chron. 4. 9 , 10. letting us understand , that it was his piety , and conversing with God in prayer , that made him more honourable than his Brethren . Let the blind besotted world count it a dishonour to walk with God , and converse in Heaven ; yet this is it that will make men truly honourable in the esteem of God , and Angels , and all good men ; and will at last make them honourable in the eyes of them who now vilifie them . When Michal scorned David for dancing before the Ark : How glorious was the King of Israel , who uncovered himself in the eyes of the Handmaids his servants ! David tells her , It was before the Lord , and if this be to be vile , I will be more vile ; and of the Handmaids thou hast spoken of , of them shall I be had in honour . (o) (o) 2 Sam. 6. The like I say here , those which now despise them , even of them shall they be had in honour ; they will at last say with those in the Book of Wisdom , These are those whom we had in derision , &c. but now are they numbred amongst the Saints , and their portion is amongst the righteous .

( 11. ) It giveth the greatest satisfaction to the mind : temporal things may fill , but cannot satisfie : the belly may be filled and that with hid treasures , but the heart cannot be filled with these things ; the soul is an immortal substance , nothing but things eternal can content it : it first came from heaven , nothing below heaven can give it satisfaction ; as Noahs Dove hovered over the waters , but could find no rest till she came into the Ark from whence she was sent ; as Quick-silver being poured out , creepeth up and down from place to place , and never is at rest , till it finds Gold with which it may commix ; or as little veins of Water wandered from their Fountains , though put into vessels of Gold or Crystal , are never so well as in their proper Fountains : so it is with the soul ; The motion of immortal souls is , ( saith one ) like that of Celestial bodies , purely circular , they rest not , till they return from whence they came , the bosome of Eternity ; It is a Maxim , every thing hath a natural inclination to its original ; (p) (p) Omne principatum sequitur naturam principiorum . Rivers come out of the Sea , and unto the place from whence they came , thither they return again , (q) (q) Eccles. 1. 7. Though Fishes enjoy the vastness of the Ocean ▪ yet they more frequently visit the place of their first spawning , finding it more commodious ; Bees will not be forced to tarry in another Hive , unless they voluntarily leave their own in a swarm : take them at other times when they lye out , and sweep them into another Hive , they will at furthest the next day return into their own : Some say if a Partridge-Egg be taken out of the Nest , and be hatched under a strange Partridge , yet , upon first hearing the call of her own Damme , she will presently quit the Partridge that hatcht her , and render her self into her own Covey ; thus the Soul , having its original from Heaven , can never be satisfied but with heavenly things . One (r) (r) Bellarm. de Ascen: grad. setteth it out by this similitude : As a heavy body cannot rest in the air , be it never so wide , nor in the water , be it never so deep , but still sinketh down till it comes to its center ; so the soul of man can never find any repose : either in the airy and flitting honours , or in the earthly , dirty Riches , or in the watery and softning pleasures of this life , till it cometh to pitch upon God and Heaven . Another thus : As the bubble cannot stay it self at the bottom of the water , but ascendeth higher (s) Or. Nysen . and higher , till it cometh to the top , and then striveth to ascend no higher , but breaketh its thin filme , and poures forth it self into the open air ; (s) (s) Gr. Nyss. so the soul cannot stay it self in any of these earthly inferiour things , but ascendeth up till it cometh to close with its proper object , and there it findeth true repose . Satisfaction , which is in vain sought for in these temporal enjoyments , is abundantly found in heavenly things ; They shall be abundantly satisfied with the fatness of thy house ; (t) (t) Psal. 36. 37. he that hath them for his portion hath a goodly Heritage , may say to himself with Deborah ; Thou hast marched valiantly , oh my soul , that hast got such a booty ; Or David , Return unto thy rest , oh my soul , the Lord hath dealt bountifully with thee !

( 12. ) It brings the greatest measure of joy that this life is capable of : If one look to the land , behold darkness , and sorrow , (u) (u) Isa. 5. 30. But look up to Heaven and behold light , and joy ; such as converse in Heaven are , ( as was before-said ) compared to Mountains : high Mountains being above the middle Region ; are free from clouds and storms , there is nothing but calmness and serenity ; so Olympus is said to be all clear and beautifull ; (w) (w) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such a beauty and serenity is in the soul of the heavenly-minded Christian : he is like Adams Paradise , when there was no flaming sword of terror placed there ; like Salomons Temple , where no voyce of Axe and Hammer was to be heard ; like the fields of Enna in Sicily , where some say , there is a continual spring , and flowers all the year long : whereas wicked men have mostly their heaven here , and their hell afterward ; and most Christians have their hell here , and their heaven afterward ; the heavenly minded Christian hath a double heaven : one in time , the other in Eternity : one in the way , another in his Country : one in labour , the other in rest : one in working , the other in receiving the reward of his works ; as he is now in Heaven in regard of his practice and converse , so in regard of his joy , having here the first fruits of Heaven , the prelibations of his future happ●ness ; Larks sing sweetest , when they fly highest : then is the soul of the Christian most full of joy , when he is soaring toward Heaven in his meditations : Oh , how sweet , saith Chrysostome , is the contemplation of Heaven ? a man would dwell in this contemplation , and not come out of it : A man ( saith Austin ) might age himself in it , and sooner grow old , than weary ; that any cavil against the Religious Life as full of sadness , and Antipodes to all joy , and cheerfulness , is , because they never experienced it , and it is most unreasonable to censure what they never tryed , it is as if a Judge should condemn a man , before he examined his cause , or heard him speak for himself . When Jews went out to war , if any took a beautifull Damsel captive , he was not forbidden to marry her , onely he must shave her head , and pare her nails , and then he might espouse her ; Joy is that beautifull Damsel that all the world court ; Religion doth not forbid us to marry it , onely to pare off the extravagancies of it , and then we may enjoy it , ( as Ambrose alluding to the name Isaac , which signifies laughter or joy ) thy joy is not destroyed by Religion , it is only laid upon the Altar , and made more sublime ; thy Isaac shall not dye , but the Ram ; thy joy shall not be taken away , onely the extravagancy of it .

Tertullian in his Book de spectaculis , proveth at large , that there is no joy like the joy of a Christian ; and indeed what delight may be compared with the delight of that Believer , whose daily fellowship is with the Father , and his Son Jesus Christ ; whose converse is in Heaven : who is continually drawing water out of the Wells of Salvation , and bathing his soul in those Rivers of Everlasting pleasures ? Some observe , that the Grashopper neither feeds upon grass as beasts do , nor upon seeds as birds do , nor upon Flowers as Bees do , only feedeth on the dew falling from Heaven , and yet is both a nimble creature , often skipping up and down , and a cheerful creature , frequently singing ; a true Believer , as he doth not much trouble himself about the world ; so for the most part he hath little of it , at least in regard of what the world giveth ▪ but conversing with things heavenly and eternal ; this filleth him with more joy , than others have , when their Corn , and Wine encreaseth .

( 13. ) It conduceth much to the encreasing of heavenly light and knowledge : the higher men stand , the further they see ; they that are in a Plain cannot see far ; they that are in a Valley see but a little way ; such as are in the bottom of a well , see only that point of the Heavens that is perpendicularly over their heads ; whereas , those that stand upon the top of an high-Mountain , see over all the Country round about : questionless they who are frequently conversing in Heaven , cannot but know more than other men . Origen upon those words of the Apostle , Rom. 11. That when the fulness of the Gentiles is come in , all Israel shall be saved ; hath this expression , what is meant by all Israel shall be saved ; and what by the fulness of the Gentiles ? only God knoweth , and his only begotten Son ; and perhaps some of the friends of God , of whom Christ speaketh : I call you no more Servants , but friends ; for all that I have heard of the Father , I have made known to you : such as are Gods friends , know more of his mind than others : The secret of the Lord is with them that fear him , (x) (x) Psal. 25. 14. The Papists say of Bonaventure , that being asked by Aquinas , out of what Books he had those heavenly expressions that were in his writings ; he pointed to the Crucifix , saying , that is the Book which prompts to me what I write ; being prostrate at the feet of that Image , I receive more light from Heaven , than from all the Books I read ; if what they ascribe to the Crucifex , we transfer to Christ himself , it will hold for a sound truth , They looktd to him , and were lightened : (y) (y) Psal. 24. 5. We find the bodily sight is much strengthened by looking upon suitable objects : when the eye is dim , if it be fixed a while upon some green Meadow , or flowry bank , it much helpeth the sight . Artificers , after long poring upon some dark work , finding a dimness in their eyes , are wont to take some Emerald , or some other green thing , by the verdure whereof their eyes may be refreshed , and their fight strengthened : it will hold as true in spiritual sight , the light of knowledge and understanding is much increased by looking upon the unseen Eternal things in Heaven .

( 14. ) It would sweeten death , and that nothing else can . It was an usual speech among the Heathens , that only Christians were contemners of death : (z) (z) Soli Christiani mortis contemptores . the Philosophers , especially the Stoicks , made it their work to furnish themselves with arguments , and get their hearts into such a frame , that they might be above all passions ; might not fear any evil that could befall them , no not death it self ; and though in other things they went far , even to the shame of most Christians ; yet when it came to death , they fell short of what they propounded to themselves : Socrates is thought to go as far as any other ; whatsoever evil befel him he was yet the same man ; no alteration appearing in his carriage , insomuch as another Philospher , Antisthenes , said , If the Gods would grant him what he desired , he would desire nothing else but to have the spirit of Socrates ; and this was so much the more remarkable , because that equanimity he attained to , was quite contrary to his natural temper . There came , on a time , a fellow to Athens , who pretended great skill in Palmestry , that by the sight of mens hands he would tell what disposition they were of ; and having guessed shrewdly in many , he was at last brought to Socrates , looking upon his hand , he affirmed him to be of a froward , peevish disposition ; the people began to hout him , having had so long experience of his meekness and moderation ; but Socrates said , do not blame the man , for the truth is , such a one I am by nature , only I have cured the intemperance of nature , by the practice of Philosophy ; yet this man , who was so far able to master himself and his passions in other things , was not able to master the fear of death ; though at first he seemed undaunted , yet when the cup of Poison was reached out to him , he looked as pale as ashes , the like it was with others : Plato discoursing highly of the contempt of death , was answered by one , he spake beyond what he lived . (a) (a) Fortiùs loqueris quàm vivis . Tully was well versed in the writings of the Stoicks , and thought himself fortified against the fear of death ; but when death came , complained , I know not how it comes to pass , but so it is , the remedy is too narrow for the disease : Though while men look upon death at a distance , they may hope by the improvement of Philosophical arguments , to master the fear of death ; yet when death cometh in good earnest , when all the senses , the ports of the soul are beset with the ambushes of death ; when death mounts up all her batteries , and beateth down one hold after another , driving the soul from one part of the body to another , till at last the soul be forced to quit her former habitation ? when a man comes to feel what he never felt before , to do what he never did before , nor is ever to do a second time ; when he cometh now to have the last cast for an Eternity either of happiness or misery , to cease any longer to be what he was before , and to enter upon a new , but never ending condition ; when it cometh to this , they must be better and higher arguments than can be learned in natures school , that will be able to afford support and comfort to the departing soul . As soon may a man think to gather Grapes of Thorns , and Figgs of Thistles , as by the sole improvement of these , to grapple with the terrors of death . Lypsius lying upon his death-bed , when a friend that stood by , said , It would be in vain to suggest any arguments of consolation to him , who was so well acquainted with the writings of the Stoicks ; he is said to turn himself towards Christ , saying , Lord give me the true Christian patience ; (b) (b) Domine da mihi patientiam Christianam . whereas , the Believer whose mind is taken up with heavenly things , being already dead to the world , findeth it no hard matter to part with it ; as that Martyr , Julius Palmar said , to them that have their souls linked to the flesh , like a Rogues foot to a pair of stocks , it is indeed hard to dye ; but for him who is able to separate soul and body , by the help of Gods spirit , it is no more mastery for such an on● to dye , than for me to drink this cup of Beer ; having before-hand sent his heart to Heaven , he looketh upon death as a favourable wind to carry him sooner to his desired Haven . Moses converseth with God , as a man converseth with his friend ; and when God bade him go up to the Mount , and dye there , Moses maketh no more of it ; he wen● up into the Mount , and died according to the word of the Lord : The Jews say that his soul was sucked out of his mouth with a kiss ; he who now converseth in Heaven , when he dyeth , only changeth his place , but not his company ; removeth to a higher forme , but continueth at the same school : while he liveth , he is like the B●e which converseth amongst sweet flowers ; or like the Birds of the fortunate Islands , which they say , are all their life-time nourished with perfumes ; and when he dyeth , he dyeth like the Phoenix in the sweet odours of an heavenly conversation .

( 15. ) It would give us , after death , a wide and large entrance into Heaven : They that look here to things Eternal , shall after this life have possession of them ; shall sit down with Abraham , and Isaac , and Jacob in the Kingdom of Heaven ; when others , who look no higher than things temporal , shall be called the least in the Kingdom of God : Heaven , like the Halcions nest , will hold nothing but its own bird : the Apostle blesseth God , because he had made them meet to be made partakers of the inheritance of the Saints in light : (c) (c) Col. 1. 12. Men must be meet for Heaven , before they come there ; they who are now strangers to God , and Heaven , what should they do in Heaven , where the great happiness consists in the enjoyment and service of God ? whereas , they who make it their business to lay up treasure in Heaven , shall have a ready admittance into Heaven , a free participation of whatsoever blessedness is there treasured up ; whatsoever happiness there is in the sight and enjoyment of God ; whatsoever solace in the embraces of a dear Saviour ; whatsoever Satisfaction in the society of Angels and Saints ; whatsoever joyes and pleasures are in that place of bliss ; all this , and much more than we can imagine , shall be the undoubted portion of those who make Eternal things their aim and end . Jerom saith , That Saul knew before-hand he should be made King , because in a kind of a vision he saw himself placed upon the top of a Palm-tree ; the Palm-tree is an Emblem of the heavenly minded Christian , as was before shewed in several resemblances : Now as Saul seeing himself advanced to the top of a Palm-tree , looked upon this as a Presage of his future advancement to the Throne , so he who hath his heart and mind in Heaven while he liveth , may assure himself of Heaven when he dyeth ; it is his now by way of election , and shall be hereafter his by way of fruition ; now he walketh with God , then he goeth to God ; while he is here , he converseth in Heaven ; when he goeth hence , he taketh possession of it ; having chosen that better part , it shall never be taken away from him . To conclude this use , let these many advantages serve as somany incentives to quicken us to this duty in the Text , of looking to those things that are Eternal .

CHAP. XIV . Of various considerations to move us , to make provision for Eternity .

4. BE exhorted to make timely provision for that Eternity we must ere long enter upon . By things Eternal spoken of in the Text , we are chiefly to understand the unseen Eternal things in Heaven ; as appeareth by comparing this with the foregoing verse ; accordingly the thing I would exhort to , is to secure these to our selves ; this is it which is so often called for in Scripture , though under different expressions ; as , Seeking first the Kingdom of God , (d) (d) Mat. 6. 33 , 20. John 6. 27. Luke 13. 24. Phil. 2. 12. 1 Tim. 6. 12 , 19. 2 Peter 1. 10. Laying up for our selves treasure in Heaven , Labouring for that me●● which endureth to everlasting life , Striving to enter in ●t the Strait gate , Working out our salvation , Laying hold upon eternal life , Laying up in store a good foundation against the time to come , Giving diligence to make our calling and election sure . All which , and many like expressions tend to the same purpose , and do all call upon us to practise that necessary d●ty I am now to speak to ; in speaking to which I shall first propound some Motives or Considerations to quicken us to it ; then by laying down some Directions , shew how we may do it more succesfully : For Motives take these :

( 1. ) This is the one thing necessary ; the great thing we have to do ; (e) (e) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if we do not this , we do nothing ; those who mind only temporal things , neglecting this , are said , to walk in a vain shew , and disquiet themselves in vain , (f) (f) Psal. 39. 6. To weave the Spiders web , (g) (g) Isa. 59. 5. To labour for that that is not bread , (h) (h) Isa. 55. 2. To labour for the wind , (i) (i) Eccles. 5. 16. To labour in the fire , and weary themselves for very vanity , (k) (k) Hab. 2. 13. That this is the main thing we have to do , will appear upon this following account .

( 1. ) It is the end for which God sent us into the world : If a Philosopher (l) (l) Anaxagoras Clazamenius . being asked why he came into the world , could say , that I might contemplate Heaven . Heaven is my Country , my great care is for that ; much more should we Christians think so , and accordingly answer the end of our coming hither : it is a great deal of care we take about the things of this life ; what we shall eat , and what we shall drink , and wherewith we shall be cloathed ; and all this we may do ; our heavenly Father knoweth we have need of these things ; but what is all this to Eternity ? What is all this to the great end for which we come hither ? (m) (m) Aulus Fulvius . As He told his Son , ) that he begat him not to Cataline , but to his Country : So God did not send us into the world to eat , and drink , and buy , and sell , &c. but that we might serve him , and save our own souls ; all other things are impertinent to that errand we came for . A devout Pilgrim travelling to Jerusalem , in his way passed thorow many Cities , where , though he saw many rare monuments , and found courteous entertainment , yet would say , This is not Jerusalem , this is not the end of my coming . Amongst those many good things we have , and other things we do , we should still think with our selves , this is nothing to Eternity , this is not that we came into the world for ; other things (n) Col. 6. 13. perish with the using , (n) (n) Col. 2. 22. Our most needful care as to this life , is to provide food for these bodies , which cannot long subsist without it , all the labour of man is for his mouth , (o) (o) Eccles. 6. 7. He that laboureth laboureth for himself , for his mouth craveth it of him , Prov. 16. 26. Yet the Apostle telling us , meats are for the belly , and the belly for meats , adds withal , God shall destroy both it and them , (p) (p) 1 Cor. 6. 13. But when both these are destroyed , we have an Eternity to enter upon , and that should be the great matter of our care , as being the main thing we came into the world for . Cato for a long time never declared his opinion about any business in the Senate , but would still close it with this passage , Methinks Carthage should be destroyed : whatsoever else we think , or do , we should still consider , Eternity is to be provided for : if we neglect this , all we do is nothing , and it will be a sad reflection upon our death-beds , when over-looking our by-past lives , we shall find that we have all this time busied our selves about impertinencies , and neglected that great work for which we were sent into the world .

( 2. ) It is for this end God giveth us all the precious time we have : wise men will not suffer their servants to spend their time about such work as will not pay for the Candle they burn in doing it ; neither would God give us so much precious time to be spent about those petty things , those nothings that most men are imployed about ; nothing less than the service of God , and working out our own Salvation , will bear proportion with that invaluable talent of time God hath indulged to us , I gave her space to repent of her fornications : (q) God doth not give us so much time to be ravelled out about trifles , but to repent ; to make our peace with God , and make provision for our Eternal condition ; the time spent about other things , ( ● ) Rev. 2. 21. is but lost time : It is said of Abraham , and some other good men , that they dyed full of dayes ; but some observe , it is no where so said of any wicked men ; Their daies are not full , but empty ; they possess months and years of vanity , empty moneths , (r) (r) menses vacuos Job 7. 3. as Gregory calls them ; alluding to that , Some more refined Heathen thought that not worthy to be called by the name of life , which is not spent in doing good . Seneca saith of a vitious person , who arrived to a great age , that he was a long time , but lived but a little space ; and of another , alluding to Mariners , he was tossed up and down much , but sailed little : such persons will have a sad account to make at last , who bring their years to an end , as a tale that is told , spending all their time about other things , and neglecting this : (s) (s) Parson Resolut . one expresseth it thus , suppose a Merchant should send his Factor beyond the Seas , to negotiate his affairs ; and after his staying there seven or eight years , being called for home by his Master , and demanded how he spent his time , should bring in such an account as this : so much time spent in Hawking and Hunting , so much in going to Taverns and Ale-houses ; would no● every man laugh at so fond a reckoning ? But suppose , being asked further what he had done about his Masters occasions , he should answer that his time was so taken up with the other , that he could allow no time for his Masters business ; would he not be thought worthy of a severe punishment ? The time is coming when we must be answerable to God for every hour , every minut of time we spend ; and let us think before-hand how sad it will be , if being summoned before Gods tribunal , we shall be able to give in no other account than this , so much time spent in eating , drinking and sleeping , so much in the pursuit of the profits and pleasures of the world ; perhaps so much in gluttony and drunkenness , in chambering and wantonness , in strife and envy ; in the mean time little or none in that great work for which all our time was bestowed upon us .

( 3. ) It is for this end , that God giveth us his word and Gospel , his Sabbaths and Sacraments , and all the Means of grace we live under ; for this end he sends his Ministers to make offers of Eternal happiness ; to this end , they bring line upon line , precept upon precept , exho●ting ; admonishing , perswading , beseeching us to look after the things of our everlasting peace ; and if , notwithstanding all these helps to Heaven , we shall neglect so great Salvation ; this will make our condition more sad , our condemnation more 〈◊〉 ; it is not here as it is in Livings , and other Ecclesiastical promotions , which perhaps are worth an hundred , or two hundred pound by the year , and yet not above ten or twenty pound in the Kings Books ; no , God taketh exact notice what means we enjoy , how many Sabbaths we have , how many Sermons we hear . The year , and month , when the word of God came to the Prophets , stand upon record in Scripture . (t) (t) Ezek. 1. 1. and 81. &c. There is never a Sermon preached to us , never an exhortation pressed on us by the Masters of the Assemblies , never a motion from Gods Spirit , but are laid up in store with God , and sealed up amongst his treasures , and will at last day be produced as so many swift witnesses against us , if we turn our backs upon so many offers of salvation ; and when we shall call to mind what helps and furtherances we have had , and what little improvement we have made of them ; how much God did for us , and how little we did for our selves ; how much God did to save us , and how little we could be perswaded to do toward our own salvation : the thoughts of this will be as so many coals of fire , to kindle and encrease the flames of our justly deserved torments , as so many rods or scorpions with which conscience will lash us to all Eternity ; this being then the great thing we have to do , what remaineth but that we set about it ?

[ 2. ] Consider , there is no man whatsoever , but will one time or other approve of this course , and justifie the practice of those who are most serious and diligent in providing for their eternal condition : Wisdom is now justified of her children , but will be one day justified of her greatest adversaries . Pliny the second being written to by a friend to give him some directions , how he might better order his conversation ; wrote back to him , that he would not trouble him with many directions , but would give him one which might serve in stead of all ; that we would be the same men when we are well , that we profess our selves to be , and promise to be when we are sick . It was the saying of a more refined Heathen , but verily it is a speech deserving to be written in letters of Gold , or rather to be engraven with the point of a Diamond in the hardest Rock , in such legible characters , that whosoever runs may read it : Oh how happy a thing were it , if men were alwayes of the same mind that they are of upon their sick-beds ? It is noted by Zaleuchus in the Proem of his Laws , that when men come to dye , there invades them a sorrow for what they have done amiss , and an earnest desire that all their former life had been just and vettuous . And as remarkable was that saying of Plato , Know this for certain , that when a man cometh to this , to see that he must dye , there cometh upon him both a great fear and a great care of those things which he before neglected in his life-time . It is an usual thing for carnal men , in the time of health , to look upon the service of God as a weariness ; to cavil against the strictness of Religion ; what need is there of so much praying , and hearing , and pains-taking ? but it is a rare thing to hear men speak thus upon their death-beds . Some say , the Mole , which continueth blind all her life-time , hath her eyes open towards her death : how many have we heard of , who have lived all their time , as if there were neither God , nor Heaven nor Hell ; yet at the time of death have their eyes opened , and conscience awakened ? How many , who have passionately befooled and blamed themselves for their former neglects ; one crying out , call time back again ; another , My life is done , but my work is undone ; others wishing that God would try them once more ; that they might live a little longer time ; promising what lives they would lead ; what care and pains they would take : or if any be so far given over to a stupid security , that the grim face of Death cannot awaken them ; it will be certainly thus with them soon after death . Bellarmin telleth of a worldly wretch , whom he went to visit upon his death-bed , who , when he exhorted him to make provision for another world ; answered him , (u) (u) Darte bene moriendi . l. 2. c. 11. Sir , I have much desired to speak with you , but it is not for my self , but in behalf of my wife and children ; for my self , I am going to Hell , neither is there any thing that I would desire in my own behalf ; and this he spake , saith he , with su●● composedness of mind , as if he had spoken of going but to the next Town or Village ; vile brute ! who could be so apprehensive of his going to Hell , and be no more affected with it ? could a man have spoken with this stupid sot , after he had been some time in Hell ? do we think he would have made as light of it , as he did then ? Certainly if fear will not work upon men , feeling will . It is said of Dives , (w) (w) Luke 16 23. That in Hell he lift up his eyes , being in torments , and saw Abraham afar off . He who all his life time scarce ever looked upward toward Heaven , yet being in Hell-torments , he lift up his eyes : the most stupid conscience will then be awakened : they who now will not see , shall then see , and be confounded ; in the latter daies they shall consider it , (x) (x) Jer. 30. 24. Oh how happy a thing were it if men were of the same mind now , that they will be of then . that they would be perswaded to do that now , which afterward they will most passionately wish they had done , that they would but do that in time , which all the world would be glad to do when it is too late ! On the other side , how sad is it that men should never consider this , till they be awakened by everlasting burnings ? Parisiensis calleth such the Batts of Faith ; as Batts do not look forth till the Sun be down : so it is with such ; Austin compareth them to them who awake out of a Lethargy , and fall into a Phrensie ; they awake out of a dead Lethargy of stupid carelesness , and fall into the Phrensie of horrour and everlasting despair : to conclude this paricular ; seeing there is no man whatsoever , but will one time or other approve of this course ; it should be our care now to set about it , to do that in time , which we will wish we had done , when it will be too late .

[ 3. ] Consider , that wisdom is in nothing so much seen as in this . There is , saith the Philosopher , a wisdom in some particular , as when men are wise in their own professions , and wisdom in general , (z) (z) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . when men are wise about their chief good ; by how much greater the good is we aim at , the greater is the wisdom that is shewed in the attaining it . Eternal happiness being the chief good , wisdom is mainly seen in securing that to our selves . There are three things in which true wisdom consists ; first , to propound to our selves the chief good , the right end , which is Eternal blessedness : Secondly , to pitch upon the right means conducing to this end : Thirdly , to arm our selves against those difficulties which might hinder us in the attaining it ; as we act in this , such we will appear to be at last ; if we be such as make seasonable provision for our everlasting condition , we will appear to be wise men indeed ; but if after all our cares and plottings for other things , we shall have neglected this , we shall shew our selves the greatest fools ; it was for this cause that God calleth the rich man Fool , (a) (a) Luke 12. he was wise enough for the world ; he knew how to get it , he ordered his business so , that his ground brought forth plentifully ; when he had it , he knew how to keep it ; he resolved to pull down his barns , and build greater ; he knew likewise how to enjoy the comfort of it ; Thou hast goods laid up for many years , take thine ease , eat , drink and be merry ; but because all his wisdom extended only to these things , making no provision for his future estate , God calleth him Fool , Thou Fool , this night shall thy soul be required of thee ; then he adds , so is he that layeth up treasure for himself , and is not rich toward God , that is careful about things temporal , but makes no provision for things Eternal : we use to look upon them as unwise men , who have only from hand to mouth ; who look only for a present supply , but take no care for their future subsistence ; such are we , if all our care be limited to this short life , without providing for our future estate : certainly they only are truly wise , who are wise unto Salvation ; such as are wise for other things , and regardless of this , will at last appear to be the greatest fools ; He that getteth riches , and not by right , shall leave them in the midst of his daies , and at his end shall be a fool : He that maketh it his great business to get riches , and so as he may get them , careth not whether it be by right or wrong , shall not only lose them , when he hath most need of them , but shall have beside , the imputation of a fool ; though , as the Psalmist saith of such men , Whiles he lived , he blessed his soul , and other men praise him , thinking he doth well unto himself , yet this his way is his folly ; (c) (c) Psal. 49. 13 , 18. and this his folly will at last appear to all men ; at the end of his (b) Jer. 17. 11. daies he shall be a fool ; he was a fool before in the opinion of God and all good men , but then he will appear so , both to all others , and to himself likewise ; he will then say , What a fool was I to pamper a● vile body , and neglect a precious soul ? to take so much care about a short temporal life , and make no provision for my everlasting condition ?

[ 4. ] Things Eternal are worth the securing , and worth all the pains we can take in securing them : The Psalmist speaketh of them by way of admiration , (d) (d) Psalm . 31. 19. Oh how great is thy goodness which thou hast laid up for them that fear thee ! The Apostle saith , Eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him : (e) (e) Cor. 2. 9. What one saith of Venice , that he that never saw it will not believe , and he that hath stayed there but a while , cannot know the stateliness of it ; may be more fitly spoken of Heaven ; we cannot comprehend it , till we are comprehended by it ; It doth not yet appear what we shall be ; (f) (f) 1 John 3. 2. The best way to help our thoughts in conceiving of it , is to represent it to our selves by those descriptions , and comparative expressions , by those particular good things the Scripture sets it out by : As when a Mother ( saith Anselm ) giveth a great Apple to a little child , though when the Apple is whole , there be as much sweetness in it ; yet because the child is not able to make work with it , she cutteth it in several pieces , and giveth the child one piece after another : so we being not able to conceive what the Happiness of Heaven is in it self , the best way to relieve our weakness , is to cast our eyes upon those several ingredients which seem to constitute this happiness ; as a man that stands upon the shoar where the main Sea runneth , though he can neither see the length , breadth , nor depth of it , yet by what he seeth , he seeth it to be a vast thing : In like manner , though Eternal happiness be infinitely beyond our comprehensions , yet looking thus upon it , it will appear to be a most blessed and desirable thing , well worthy of our greatest care and industry . It is storyed of one Evagrius , a rich man , that lying upon his death-bed , being importuned by Sinesius his godly Bishop to give something to charitable Uses ; he yielded at last to give three hundred pounds , but first took bond of the Bishop that it should be repayed him in another world : before he had been one day dead , he is said to have appeared to the Bishop , delivering in the Bond cancelled , as thereby acknowledging , that what was promised was made good ; It is likely the Relation is fabulous , but this is certain , one days Being in Heaven , will make a sufficient recompence for whatsoever we give , or suffer , or do , or can do , much more the eternal enjoyment of it ; and seeing there is such a far surpassing , and eternal weight of Glory set before us , what manner of persons ought we to be in all holy conversation , and godliness ? Julius Caesar coming towards Rome with his Army , and hearing that the Senate , and people , fled from it , said , They that will not fight for this City , what City will they fight for ? and truly , if we do not take pains for this happiness , what is it we will take pains for ? one would think , if we did but hear once in our lives-time that there were such an happiness to be had , we should make it the business of our whole lives to get an interest in it , and think no pains much , if by any means we might obtain it ; in other things , if we be convinced of the worth and excellency of them , we need no other motive to engage us to the pursuit of them : When the Spies had taken a view of the Land of Canaan , finding it to be a goodly Land , abounding with all sorts of good things , they t●us bespake the people , We have seen the Land , and behold it is very good , why then are ye still ? be not slothful , but go and enter , and possess the Land , Canaan was a ty●e of Heaven , bu that little survey wee have now taken of it ; we find it is very good ; why then are we still ? what means the lukewarmness , and indifferency that is found in most of us ? where are those affections which use to be so eagerly carried out upon meaner objects ? certainly , did we know the gift of God , did we know , or at least seriously consider what eternal blessedness is ; we would be willing to do any thing , would refuse no labour , stick at no difficulty , so as we might be partakers of it : if those Roman Gladiators , to whom the Apostle seemeth to allude , (g) (g) 1 Cor. 9. 24. fighting but for a little airy honour , were temperate in all things ; and as some report , when they entred into those Schooles , vowed to suffer themselves to be enchained , beaten , killed , to endure any thing : much more should we be willing to do any thing ; they doing it to obtain a corruptible Crown , but we an incorruptible .

[5] We have but a short time to secure this eternal happiness ; This I say brethren , saith the Apostle , (h) (h) and 7. 29 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . it is thought to allude to Sailes or Curtains , which though they seem large , when they are extended , yet being folded up , are brought into a small compass : so Time , that God hath spread like a Sayl over all things below , hath now for some thousands of years been rouling up : the day is hastning , when time shall be no more ; and from thence the Apostle exhorteth to a holy indifferency toward temporal things : It remaineth that they that have wives , be as though they had none , &c. it is as if he had said , Your time is short , and you have business enough another way : there is water little enough to run in the right Channel , let it not then run waste : you have no such spare time , that you should spend it about unnecessaries : and if time in general , which hath now tasted above five thousand years be short , in comparison of Eternity , much more that little scantling of time which any of us have here to spend ; we are but of yesterday , and know not , saith one , where we shall be to morrow ; our soul is in our body like the young Bird in the shell , that will soon break , and the Bird fly out ; like a Candle in a Lanthorn full of holes , which is blown out with every puff of wind . It was the speech of Marcus Aurelius upon his death-bed , When we begin to live , we imagine our life will endure a whole world , but when it is ended , it seemeth to us to be but a puffe , and blast of wind . The Scripture somtimes expresseth the term of mans life by years , (i) (i) Psal. 90. 10. The dayes of our years are threescore years and ten : sometimes it is reduced to moneths , (k) (k) Job . 14. 5. The number of his moneths are with thee : sometimes it is confined to dayes , So teach us to number our dayes : (l) (l) Psal. 90. 12. sometimes it is limited to a day , (m) (m) Job . 14. 6. That he may accomplish as a Hireling his day .

A man that hath some great work that must of necessity be done , and but one day for the doing it , had need work hard ; it is so with us , only we are upon a far greater uncertainty ; the shortest day hath its morning , noon , afternoon , and evening , so that he that hath work to do , knoweth before-hand what time he hath for doing it , but it is otherwise in the day of our life ; some have a morning , but no noon , they are born , and forthwith dye , step from one grave to another , from the grave of their mothers womb , to the grave of the earth , the common mother of all : some have a noon , but no afternoon , their sun sets at mid-day , when their bodies are full of strength , and their bones full of marrow : some have an afternoon , but no evening , and which of these may befall us , we know not .

There was a Jewish youth that went to a Rabbie , desiring him to instruct him in the Law : the Rabbie asked him how old he was , he answered , eight : he told h●m he was too young to understand the Law , willing him to stay till he were eight years older , and then if he came , he would instruct him ; The youth replyed , Sir , I have been often in the Church-yard , and have observed , that there are as many graves shorter than I , as there are longer , and if I should dye before I be eight years older , what will become of my soul , if I be ignorant of the Law ? That many are snatched away by death , in the morning of their age , we see by daily experience ? what befalleth them , may befall any of us : and how sad would it be , if Death should take us out of this world , before we have made provision for another ? It was a cutting speech of Caesar Borgius ; While I lived , I provided for every thing but death ; now I must dye , and am unprovided to dye : What provision we make for this world , whether we have more or less , is no great matter , our abode here being for so short a time : the great thing is , what provision we make for death and Eternity that follows it ; and seeing the time of our life , the only time of providing for it is so short infinitely concerneth us to im prove this short time to the best advantage , to work the work we have to do , while it is day .

[ 6. ] When this short time is once past , there is nothing to be done in this great work : If a man dye , shall he live again ? (n) (n) Job . 14. 14. It is an affirmative interrogation , and hath the force of a strong Negation ; he shall not live again as to a natural life ; this life is called an earthly house , (o) (o) 2 Cor. 5. 1. being once dis●olved , it shall not be inhabited from generation to generation : it is a Tabernacle , in the same place , A Shepheards Tent , Other Tents are taken down , and set up again , but when this is taken down , the stakes thereof removed , and the cords broken , it is never set up again till the Resurrection ; It is a Candle , The spirit of man is the (p) Isa. 38. 12. Candle of the Lord , (q) (q) Prov. 20. 28. if it be once put out , it is never lighted more ; the sun of our life being once set , it never riseth again , after the evening of its setting , there is never , till the last Resurrection , a morning of its up-rising ; the Glass of Life being run out , it is never turned again : we are as water spilt upon the ground , which cannot be gathered up again ; A wind that passeth away , and cometh not again ; (s) (s) Psalm 18. 39. As the cloud is consumed and vanisheth away , so he that goeth down to the grave shall come up no more ; (t) (t) Job . 7. 9 , and As the Flood decayeth and dryeth up , so man lyeth down , and riseth till the Heavens be no more . (u) (u) 14. 11 , 12. It was the saying of Charles the fifth , I have spent my treasure , but that I may recover again ; I have lost me health , but that I may have again ; but I have lost a great many brave souldiers , and them I can never have again : the like may be said here , other things may be lost , and yet recovered again ; Joh lost his whole estate , yet God blessed his latter end , more than his beginning ; Hezekiah lost his health , and fell into a grievous sickness , yet God added fifteen years to his life , but if the time of life be once past , it is past all recovery ; to weigh the fire , to measure the wind , and to call back a day that is past , are three things mentioned by the Angel , of the like impossibility (w) (w) 2 Esdras 4. 5. While the sheep liveth , though the wool be clipt off every year , it groweth again to the like weight , but clip it off when the sheep is dead , and there never cometh any more ; while life lasts , though much of our time be wilfully lost , and much snatcht away against our will , yet by our Repentance , and future care we may regain it , as that expression redeeming the time implyeth ; but if the term of life be once past , there is no redeeming of lost time ; being once entred upon our eternal condition , there is no returning back to the enjoyment of formerly neglected (r) Sam. 14. 14. opportunities : When a few years are come , I shall go the way whence I shall not return , (x) (x) Job 16. 22. After death , there is no returning back to do any of these works we might have done here , Whatsoever thy hand findeth to do , do it with all thy might , for there is no work , nor device , nor knowledge , nor wisdom in the grave , whither thou goest : (z) (z) John 9. 4. I must work the work of him that sent me while it is day , the night cometh when no man can work : I might shew it in all those works we are to do , in reference to securing eternal happiness ; are we to secure it by praying ? as , Whosoever shall call upon the name of the Lord , shall be saved ; (a) (a) Rom. 10. 16. that is not to be done after death ; Because he hath enclined his ear unto me , therefore will I call upon him as long as I live : (b) (b) Psalm 116. 10. implying , when he should cease to live , he should cease to pray ; Are we to secure it by hearing ? as , Hear and your soul shall live ; (c) (c) Isa. 55. 3. neither can that be done after death . Dives desired that one might be sent to preach to his Brethren on earth , but desired none for himself , knowing it was then too late ; Are we to do it by praising God ? as , Death cannot praise thee , the grave cannot celebrate thee ; (d) (d) Psal. 50. 23. Isa. 38. 18. Are we to do it by Repentance ? which is therefore called a Repentance to salvation , (e) (e) 2 Cor. 7. 10. Repentance depends upon time ; I gave her space to repent of her fornication . When the time of life is past , though men cry like that fool , Beroaldus speaketh of , Oh Repentance , Repentance where art thou ? where art thou , oh Repentance ? they shall find no place for Repentance , though with Esau they seek it carefully with tears : Are we to do it by believing in Christ ? as , Believe on the Lord Jesus Christ , and thou shalt be saved . (g) (g) Acts 16. 31. After this life there is no future offer of Christ to be expected , The dayes come , (y) Eccles. 9. 10. (f) Rev. 2. 21. when you shall desire to see one of the dayes of the son of man , and shall not see it . (h) (h) Luke 17. 22. Are we to do it by Hope ; which is therefore called the Hope of Salvation ? To him that is joyned to the living there is hope , (i) (i) 1 Thess. 5. 8. Eccles. 9. 4. but after death there is no place for hopes : What hope hath the Hypocrite when God taketh away his soul ? (k) (k) Job . 27. 8. The door of hope , and mercy , is then for ever shut up . Alexander laying siege to a City that refused to yield upon his summons , caused a Torch to be lighted , letting them know , while that torch burned , they might have conditions of peace ; but if they stood out till that was burned out , they must expect nothing but fire and sword ; the time of this life is a torch of mercy that god hath lighted , while this lasts , we have opportunities to make our peace with God , but if we neglect it now , it ceaseth for ever .

Chrysostome observeth , that whereas God hath given many other things double ; two eyes to see with , two ears to hear with , two hands to work with , two feet to walk with , to the intent that the failing of the one might be supplyed by the other ; he hath given us but one soul ; if that be lost , hast thou , ( saith he ) another soul to give in recompence for it ? I shall add , as he hath given us but one soul to provide for , so he hath given us but one life to make provision for it : we have not a brace of lives , that we may recover in the latter , what we have lost in the former : They say , there is no offending in war twice : it is certain there is no offending twice in this kind , if we mis-spend this life , we have no other life to live here ; if happiness be once lost , it is for ever lost ; if we once dye ill , we are damned for ever ; and seeing after death there is no doing any thing in reference to Eternal happiness , it should be our care to do it now , as our Saviour argued ; I must work the work of him that sent me while it is day , the night cometh when no man can work ; and not only to do it but to do it with all possible diligence : So Salomon upon this ground exhorteth , Whatsoever thy hand findeth to do , do it with all thy might ; for there is no work in the grave whereunto thou goest .

[ 7. ] Consider , there are but few who obtain Eternal happiness ; it is indeed a doctrine that carnal men do not love to hear ; when Christ told the Jews , That there were many Widows in Israel in the dayes of Elias ; (i) (i) Luke 4. 25. &c. yet to none of them was Elias sent , but to Sarepta , to a woman that was a Widow ; and many Lepers in the time of Elisius , and yet none of them were cleansed , saving Naaman the Syrian ; thereby implying , though many live in the bosom of the Church , yet but a few shall be saved ; the Text saith , When they heard these things , they were filled with wrath , and thrust him out of the City ; but how unwelcome soever this doctrine is to many , it is a certain truth , that shall stand more firm than the Sun , that faithful witness in Heaven ; if we ask of the daies that were before us , even since the time God created man upon the earth , we shall find this to be most true in all the several ages of the world ; in Noah's time the world could not be very populous , having lasted so long , and men living eight or nine hundred years , yet there were but eight persons saved in the Ark ; though it be questioned by Divines , whether all that were temporally destroyed , were eternally damned ; and we may think more charitably of some , especially children , and such as were not capable of faith and repentance ; yet for the generality , the Scripture saith , That all flesh had corrupted their waies ; and the Apostle calleth them , the world of the ungodly , (k) (k) 2 Pet. 2. 5. Who would have thought that in those five populous Cities of the Plains , there should not be found ten righteous persons ? yet for want of so small a number , four of those Cities were overwhelmed with a deluge of fire and brimstone . We read of six hundred thousand Israelites that went out of Egypt , yet of all these , two only entred the Land of Canaan ; as Canaan was a type of Heaven , So Origen maketh those two that entred there , a type of those that are saved , and the rest , of those that perish ; if we come to David's time , he complaineth , The godly man ceaseth , the faithful fail from amongst the children of men ; They are all gone astray , there is none that doth good , no not one . (l) (l) Psalm 12. and 14. In Elijah's time they were so few , that he thought himself alone , and Gods highest number did amount but to seven thousand , and what were they amongst the many thousands of Israel and Judah ? Isaiah complaineth , they were but a small remnant , comparing them to the shaking of an Olive tree , two or three berries in the uppermost boughs : (m) (m) Isa. 1. and 17. 6. Jeremiah complaineth , they were but one of a family , two of a tribe ; And Micah , Compareth them to the gleanings after Harvest , and the gatherings after Vintage . (o) (o) Micah 7. 1. Indeed in Christs time they grew up to a flock and multiplied more in those following times , yet this lasted not long : about three hundred and fifty years after arose a pestilent Heresie , when the world groaned to see it self turned Arrian ; and some time after , those other Hydraes heads , Mahometanism and Popery sprung up , which to this day have over-spread so great a part of the world ; and at this day , if we consider how few profess the truth , and of them , how few live up to their profession ; we must conclude , that even now there are but a few saved ; and if so , how much doth it concern us to take heed to our selves ? If when Christ told his Disciples , that one of them was a Devil , and should betray him : Though it were but one of twelve , every one began (n) Jer. 3. 14. to suspect himself ; how much more should we , when we hear , it is not one of many , but many to one , that are likely to miscarry , and perish everlastingly ? when one asked Christ Are there few that shall be saved ? he answered , Strive to enter in at the strait gate ; That is the proper use we are to make of this Doctrine .

[ 8. ] We can be sure of nothing else ; if we make it our business to seek temporal things , we are under a double uncertainty : First , it is very uncertain whether we shall get what we seek there is but one way to hit the mark , but several waies of missing it ; though the world be courted by a great many , yet there are more suitors , than speeders ; there are but few that get a prize in the worlds Lottery ; these things are often like the shadow that flieth from them that followe it : they who make hast to be rich , most what make more haste than good speed ; and many times out of an eager desire of getting what they have not , lose what they have : As Balaam , who gredily seeking after honour , and riches , not only lost them , but his life likewise , being killed in the battel , q q Josh. 13. 22. ● Therefore the Hebrews apply that Proverb to him , the Camel seeking horns lost hi● ears : or if men do get these things , they are uncertain of keeping them ; how often do these things leave men , before they leave the world ? They flow by us saith Basil , as the stream by the bank ; time will moulder away the bank it self , but the water stayeth not for that , but speedeth on its wonted course : our life is as the tree , these things like the fruit and leaves which fall off , while the tree stands : how many be there who seemed like a nail fastned in a sure place , which have been like Sehbna , removed from their station , and tossed up and down like a Ball in alarge Country : we can have no more assurance of these things , than if we take a model of this daies clouds and think to compare them with them that will the (p) Luke 15. 24. next day appear . Some have compared great men to the mountain Vesuvius near Naples , which they say is so abundantly fertile , that it is worth thousands yearly ; but when it happens to cast forth its fiery entrails , doth sometimes more hurt in a day , than it brought profit in a whole age ; and how many who have been raised to the highest pitch of worldly greatness , yet in one daies miscarriage have been deprived of all they have been so long gathering together , and lived to be objects of pitty to all that knew them : We need not take Histories for examples , daily experience sealeth to the truth of this ; he that in times of so great mutability hath not learned this lesson of the worlds uncertainty , deserveth to be taught it , as Gideon taught the men of Succoth and Penuel , with thorns and brambles of the wilderness : Or if these things last till death , that is the longest day .

I remember one telleth of a worldly wretch , who when he saw he must dye , taketh a piece of Gold , and putteth it into his mouth , saying , Some wiser than some , whatsoever cometh of it , I will carry this with me ; but could the sot think to carry his gold with him into another world ? God tells the rich fool , This night shall thy soul be required of thee , and then whose shall these things be which thou hast provided ? Whose soever they should be , they should be no longer his ; when men have been all their lives time lading themselves with thick clay : it fareth with them at death , as with the Hedge-Hogg , which having laded her self with Apples upon the prickles of her back , and with much adoe dragged home her over-heavy burden ; perhaps carrieth one in her mouth , but hath the rest swept of by narrowness of the hole , which she only made wide enough for her own passage ; We brought nothing into this world , and it is certain we can carry (r) Rogers his Treatise of love . nothing out . So that if we look after temporals , we cannot be sure either of getting or keeping them ; whereas , if we make Eternals the matter of our choice , and labour for them in a right manner , we may assure our selves of both . The wicked worketh a deceitful work , but to him that soweth righteousness , shall be a sure reward . (t) (t) Prov. 11. 18. God hath not said to the house of Jacob , Seek ye me in vain . (u) (u) Isa. 45. 19 , 24. If we would take as much pains for Heaven , as others do for the world , we might undoubtedly obtain it , and being obtained , there were no danger of losing it , I give them Eternal life , and they shall never perish ; neither shall any man pluck them out of my hand ; (w) (w) John 10. 28. and the consideration of this cannot but be a powerful motive and encouragement : So it was to the Apostle , I therefore so run , not as uncertainly ; (x) (x) 1 Cor. 9. 26. other runners , though they run with all their might , are upon great uncertainties ; Know ye not that they that run in a race , run all , and but one receiveth the prize : And so it is in all other adventures about worldly things , most have but their labour for their pains ; but it is otherwise in this spiritual race ; I so run , not as uncertainly ; so fight I , not as one that beateth the air : And upon the same ground the Apostle encourageth others ; Be ye alwaies abundant in the work of the Lord , forasmuch as your labour is not in vain in the Lord . (y) (y) 1 Cor. 15. last .

[ 9. ] Consider what we have done in this great work ; how little , and how much .

( 1. ) How little ; the greatest part of men are scattered abroad in the world , like the Israelites about the Land of Egypt , to gather stubble ; or like Ants about a mole-hill , busying themselves about impertinencies . Sir Thomas Moore saith , There is a Devil called Business , (z) (z) Negotium . that carrieth more souls to Hell , than all the Devils (s) 1 Tim. 6. 7. in Hell beside : most men have so many Irons in the fire , are cumbred about so many things , that they wholly neglect that one thing necessary : Nay , it is to be feared , many in the bosom of the Church , who have lived forty or fifty years under powerful preaching , have heard many hundred Sermons to provoke them to this duty ; yet the time is yet to come , that ever they spent one hour together between God and their consciences , in promoting that great work of their Salvation ; strangers have devoured their strength ; other things , ( and that for the most part impertinencies , ) have devoured the strength of their abilities , the cream of their time : When Heaven and eternal happiness have been neglected , as if they were not ; and if it hath been thus with any of us , let the time past be enough to have been so prodigiously regardless of that which so nearly and infinitely concerneth us : Let it be our care for the future to redeem our lost time ; the word used by the Apostle , (a) (a) Eph. 5. 16. properly signifies to buy a thing back again , a metaphor taken from men that morgage their Land , and redeem it again : by how much more careless we have been , the more diligent should we be for the future , compensating former neglects by our after-care : a man that hath some work to do , that must of necessity be done , if he hath loytered away most of the time allotted for the doing it , had need work the harder : Such as come not into the Vineyard till the ninth or eleventh hour , must then be more diligent , if they would be equal with them that have born the heat and burden of the day . When the Husbandman breaks up a piece of ground , that hath been long fallow , he expects a double crop , to satisfie for its former barrenness , the like God expects from us .

( 2. ) How much we have done ; there are man● , who like Agrippa , are almost perswaded to be Christians , who are so far convinced , that they have taken some pains , heard many Sermons , put up many prayers , set apart many hours , that they might attend the business of their Salvation ; and perhaps have suffered much for their forwardness in Religion ; and think how sad a thing it would be for such to lose all the Sermons they have heard , all the prayers they have made , all the time they have spent , all the pains they have taken ; and after all this to go to Hell for want of not going thorow with this work ; such may not unfitly be compared to unhappy Mariners , who have sailed to many ports , conflicted with the difficulties and dangers of a tedious Voyage , and with much hazard , and pains fraught their Ship with rich Merchandize , yet after all this , when they are well nigh arrived at their desired Haven , for want of a little care split upon the Rocks , and leave all they have got , a prey to the merciless waters . ●f then we be such as have taken some pains , and made some considerable progress in the way to Heaven , let that we have already done , engage us to do something more , that we might not lose all our labour ; men have this wisdome in other things ; he that hath already ventured much , will shoot another Arrow in hope to make good former losses ; the Husbandman that hath bestowed some ●ost upon a piece of ground , and seeth it doth not answer his expectation , will bestow more cost , and lay on more compost , that he may receive some fruits of his cost and labour . A man that hath lent money and hath no security for it , will be willing to hedge , in one debt with another , to lend a greater summe , that he may get security for that , and the other too ; in like manner , having done something by way of securing eternal happiness ; let us go thorow with this work , that all our former labour may not be in vain .

[ 10. ] Consider what opinion we have of our selves , in reference to our interest in eternal happiness ; the way of man is right in his own eyes , saith Salomon ; every man is naturally apt to think well of himself , and his condition ; and probably it may be so with us ; we may think our selves rich , and encreased with goods , and not far off from the Kingdom of God ; if so , think what a sad thing it would be to deceive our selves in a thing of such infinite and everlasting concernment ; Scipio said , it is a shamefull thing in war , to say , I had not thought it ; (b) (b) Turpe est in bello dicere non ●●taram , war being of so great consequence , that a man must probably either conquer , or dye ; every mistake here is dangerous ; the Moabites , seeing the water look red through the shining of the Sun upon it , concluded , this is blood , the Kings are surely slain , and thereupon encouraged themselves ; Moab to the Spoyl ; but going to fight upon this presumption , were themselves conquered ; (c) (c) 2 Kings 3. and if it be dangerous to be mistaken in matters of war , certainly much more in that great business of Salvation , in which if we be deceived , we are undone eternally . This deceit hath two great evils attending it :

( 1. ) It hindreth men from labouring for it ; what he said of Learning , is as true in this , many men might have obtained it , but that they thought thomselves to have already attained it . Conviction is the first step to Salvation , there are none further off from the Kingdom of Heaven than they , who presume upon the goodness of their condition .

( 2. ) This false perswasion will add much to our misery , the Church made this an aggravation of her sad condition ; We looked for peace , and there is no good , and for a time of healing , and behold trouble , (d) (d) Jer. 14. 19. And think what an amazement it will be , when thou shalt one day say , I looked for Heaven and behold Hell is my portion ; I looked for eternal happiness , and behold everlasting misery ; if thou hast never hoped , nor promised better things to thy self , thy confusion would not have been so great ; but to live and dye with confident hopes of Heaven , and at last to fall from so high a Pinacle of Hope , to that dismal pit of everlasting despair , this will wound deeply : When Hamilcar lay before Syracusa , he thought he heard a Voyce intimating to him , that he should the next night sup in Syracusa ; and there upon concluding he should certainly conquer it ; He commanded his Army to prepare for a fight , but they beginning to mutiny , the Citizens took that opportunity , brake in upon them , took Hamilcar prisoner , and that night he supped in Syracusa , but not as a Conqueror , as he imagined , but as a Captive , which was the more grievous to him , because he was before so confident of Victory ; (e) (e) Val. Max. in like manner , for those who are confident of Heaven , to be doomed to Hell ; for those who make no question of seeing , and enjoying God in the land of the Living , to be eternally excluded his glorious presence , this will double their damnation , and be a matter of the greatest confusion ; believe it , it is a sad thing for men to have hopes for Heaven , and yet evidences for Hell : to have Heaven in their hopes , and Hell in their hearts : to say to themselves , Soul take thine ease , and God to say , Devil , take his soul ; If then we be such as are perswaded it shall be well with us ; let that engage us to all seriousness and diligence in securing eternal happiness , that we may not be thus wofully deceived in our expectations .

[ 11. ] Eternal happiness is not to be had without our labouring for it , the things of this world are not usually had without labour , The soul of the sluggard desireth , and hath nothing ; (f) The desire of the slothful killeth him , for his hands refuse to labour ; much lesse is Heaven to be had without it . As God hath propounded happiness as the end , so he hath appointed labour (t) Prov. 13. 4. and 21. 25. as the means ; labour for the meat that endureth to Eternal life ; work out your Salvation : and what God hath joyned together , let no man think to put asunder : it is in vain to expect happiness upon any other terms , as soon may we think to pluck the Sun out of Heaven , or remove the earth from its Center , as soon may the silly flye mount up to Heaven , and with her narrow wings darken the Sun , and with her feeble feet stay the motion of the Primum Mobile , as we be able to alter the Decrees of Heaven , and invert that order that God hath set : let foolish men think so much labouring to be more than needs , and cavil against the strictness of Religion ; God hath said , without holiness no man shall see him ; and whose words shall stand ; Gods , or theirs ? who shall determine upon what conditions happiness is to be had , but he that giveth it ? as our endeavours without God cannot , so God without our endeavours will not ordinarily save us ; though God giveth the earth to the meek yet he giveth Heaven only to the violent , the violent take it by force , (u) (u) Mat. 5. 5. and 11. 12. Jacob got the blessing by putting on the garments of his Brother Esau ; Esau signifieth working ; if ever we would wear that rich Garment of Salvation , we must get it by working ; Our Saviour indeed saith of the Lillies , that they toyl not neither do they spin , yet Solomon in all his royalty was not arrayed like one of them ; but it is otherwise with this Garment of Salvation , we must win it with Labour , before we wear it with triumph , it is an infinite mercy that Salvation is to be had upon so fair terms : we must not think to impose upon God , and make conditions of our own .

[ 12. ] Consider , men may do much , and go far , yet miss of Heaven for want of coming up to Gods terms ; many at the last day will make fair pretensions , pleading that they had eaten and drunken in Christs presence , and heard him preach in their streets , that they had prophesied , and cast out Devils in his name , and yet be excluded : The foolish Virgins , the young man , Demas , and many others , went far , and yet failed of the grace of God . Luther speaketh of one Arsenius , who made a great profession , and was a man of eminent parts , praying , and discoursing to admiration ; when this man lay upon his sick-bed , his friends that came to visit him , expected to hear some great thing from him , and told him , That sure he could not but enjoy much comfort , who had been so eminent for the profession and practice of godliness ? But he answered , that he had not that comfort they thought he had , that he found it now to be with his soul , not according to what man judgeth , but according to the judgment God passed upon him ; and God ( said he ) judgeth righteous judgment . Many the like instances might be given , and when we hear of the ship-wrack of so many goodly Vessels : of the fall of so many bright shining stars ; had not we need work sure , and take all possible care that we do not miscarry in like manner ? Upon this ground our Saviour exhorts , Strive to enter in at the strait gate , for many will seek to enter in , and shall not be able ; (w) (w) Luke 13. 24. And the Apostle , (x) (x) Heb. 4. 1. Let us therefore fear , least a promise being left us of entring into his rest , any of you should seem to come short of it .

[ 13. ] It is an infinite mercy that Eternal happiness is yet attainable , when by the sin of our first Parents we justly forfeited that happiness to which we are entitled at our first Creation ; God might have dealt with us as he did with the lapsed Angels , who had no sooner sinned , but were expelled Heaven , and left without possibility of happiness . Indeed some school-men , and other Divines give several reasons for this different dispensation of God towards Angels and men ; some thus , that there is a time prefixed both to Angels and men , after which there should be no possibility of altering their estate ; now as death is the time prefixed to man , so the first good or bad deliberate action to the Angels , that those that then stood , should be confirmed in their happiness , but those that fell , should be put out of all capacity of being happy : Some think it to be the greatness of the Angels sin above that of man ; they sought to be like God in Omnipotency , which is not communicable to any creature ; man only in omniscience , or the general knowledge of things which they say may be imparted to a creature , as it was to the humane soul of Christ : Some refer it to the manner of their sinning ; the Angels fell of themselves , having no others to tempt them ; but man , by the suggestion of Satan : and it is less to sin , when overcome by temptation , than to sin voluntarily without any temptation ; other reasons they give , as that though some Angels fell , others stood , and so the whole species did not perish ; whereas , in Adam all mankind fell , so as had not God appointed a redemption ; none of the race of mankind could have been saved . Again , the Angels were more glorious creatures , living in the presence of God ; whereas , man was made lower than the Angels , and was placed upon the earth at a greater distance from God , and as a Tree that falleth from some high precipice , is more battered and broken in the fall , than that which falleth from a low place . So here , by how much , saith Austin , the Angels were more high in glory , by so much was their fall more grievous and irrecoverable ; and man , by how much he was more frail by nature , by so much more capable of mercy and pardon . Again , the knowledge of Angels is intuitive , when they take a view of any thing , they see it in the causes , the effects , and all that belongeth to it ; and so what they do , they do with so full a consent of will , that they never alter , or repent ; whereas ▪ the knowledge of man is discursive , he findeth out one thing by another , and one thing after another ; so that upon further consideration , he often repents of what he before did , and disliketh what he before approved . To this purpose is that distinction amongst the School men , of a three-fold will ; the will of God , that can neither turn nor return ; the the will of man ▪ that may both turn and returun , that is , may alter both before and after Election ; between these is the will of Angels , that may turn , but not return , may alter before Election , but not after ; and because , as what else they do ; so when they sinned , they sinned with that full consent of will , that they cannot alter or repent ; hence they say , their sin was unpardonable , and their fall beyond all recovery ; whereas man , who sinned not with that full consent of will , might after repent of what he did , and so be capable of mercy and pardon : Others conceive it thus , that the Angels having so great a measure of light , dwelling in the presence of God , and the light of his countenance , could not sin by errour , or misperswasion , but out of malice , which is the sin against the Holy Ghost . It is said , That the Devil abode not in the truth . (y) (y) John 8. 44. Zanchy and some other think by Truth here , is meant the Truth of the Gospel , which the Apostate Angels refused to subscribe to ; they say , it is hard to conceive that God should irrecoverably cast off a creature , till he hath rejected the help of a Mediatour ; and they conceive it thus , that God should make known to the Angels , that they should be confirmed in their happiness by Christ , who was in time to take the nature of man , and in that nature they must be subject to him ; they through pride refused to submit to this order ; and thus , saith Zanchy , we may reconcile those different opinions amongst Divines concerning their Sin . Some affirming , it was pride , some envy , and malice , some Rebellion , others Apostacy ; whereas in this , all these meet together ; in that they took it indignly , they could not continue happy without Christ , there was their Pride ; in that they envyed this happiness to the humane nature , there was their Envy and Malice ; in that they refused to submit to this order of God , there was their Rebellion ; in that they chose rather to leave their first habitation , there was their Apostacy : So that upon this account their sin is thought to be the sin against the Holy Ghost , in refusing the help of a Mediator ; whereas man , though he sinned against God his Creator , yet did not reject the help of a Redeemer , but relyed upon that promise , The seed of the Woman shall break the Serpents head : These several reasons are given , why God should cast off the Apostate Angels , and yet put man into a possibility of happiness , in which , though there be much probability , yet after these rational indag●tions , we can ascribe it to nothing so certainly as to the Will and pleasure of God ; and may cry out in the Apostles words , Oh the bounty and severity of God , towards them severity , towards us men bounty : That God should pass by so many once glorious Creatures , and extend his mercy to poor lost man ; this is that which may justly swallow up our thoughts in admiration , and the proper improvement we are to make of this singular distinguishing mercy , is to labour after an interest in that happiness , which is tendered to us , but denyed unto them ; otherwise if we shall neglect this great Salvation , we shall hereby make our sin more grievous , and our condemnation in this respect more inexcusable than that of the Devils . Suppose two Rebels to have taken up Arms against their Prince , the Prince leaving one out of all hopes of mercy , should send a pardon to the other , if this man to whom the pardon is granted , should refuse the pardon , and slight his Princes favour , would not every man judge him worthy of a more severe punishment ? thus it is between us and the Devils : Anselme hath a good meditation to this purpose , in which he aggravateth his own sin above the Devils ; the Devil sinned when he had not seen any before punished for sin ; I , notwithstanding I saw his punishment ; he persists in his malice against God rejecting him , I against God inviting me , he is hardened against God punishing , I against God shewing mercy , he against God who reprobated him , I against God dying for me ; and so concludes , behold the Devil whose Image I abhor , yet in many things I find my self more to be abhorred . And remarkable is that of Eusebius Emissenus , although the Devil should be damned for many sins , and I but for one , yet mine would exceed the Devils impiety ; they never sinned against a God that became an Angel for them ; they never sinned against a Mediator that was Crucified for them , but miserable and wretched I ( and it is wonderful that my heart doth not melt when I think on it ) have sinned against a God , who became man for me , against a God who hath left me an example of love and holiness , I am more unworthy than the Devils : If then we would not make our condemnation in this respect more grievous and in excusable than that of the Devils , let us take heed of neglecting this Salvation provided for us , seeing there is happiness for us , when there is none for them ; let this engage us to give all diligence to make this happiness sure to our selves .

( 14. ) Consider what a sad thing it will be to lose Eternal happiness for want of labouring for it : What is a man profited if he shall gain the whole World , and lose his own Soul ? Suppose a man could heap up silver as the dust , and gold as the streams of the brook , that he could gain as much as the Devil promised Christ , all the Kingdoms of the World and the glory of them ; or as our Saviour here supposeth , could gain the whole World , and in the gaining of that should lose his Soul , should lose Eternal happiness , which is the same in effect , he should make but Glaucus and Diomedes's exchange of Gold for Copper ; like the Cock in the Fable , that parted with a Pearl for a Barley-corn . Chrysostome compareth such to workers in Mines , who for a little wages do always hazard , and sometimes lose their lives . Menot a French Preacher compareth them to a Hunts-man , that spoileth a Horse worth many pounds , in pursuit of a Hare not worth so many pence ; Pareus to a man , that with much ado winneth Venice , and as soon as it is won , is hanged up at the Gates of the City : when such an one shall at last compute what he hath gained , and what he hath lost , he will certainly conclude , that he hath made a woful bargain : A man that hath lost a rich Jewel . and took it to be but a common Pebble , or hath lost the Evidences of his whole Estate , and thought them to be but waste paper , is at present but little troubled at his loss ; but if he comes to understand what he hath lost , he is ready to tear himself in pieces : Men now cannot be brought to understand the worth and excellency of eternal happiness , nor what a sad thing it is to lose it . Honorius the Emperour had a little white Hen , which he extreamly doted on , calling her Rome , after the name of his Imperial City . When Rome was taken by Alaricus , and news was brought to him , being then at Ravenna , that Rome was destroyed , he thinking they meant his Hen , called by that name , brake out into a passion ; but when he was told , it was the City of Rome , he seemed to be less troubled : being more affected for the loss of a paltry Hen , than for the prime City of the World . Many men are more troubled , I will not say for a Wife , or a Child , but for the loss of a Horse , or a Cow , than to hear they are in apparent hazard of losing eternal happiness ; but when after death they shall find themselves for ever deprived of it , and shall have their understandings cleared , and enlarged to know the worth of what they have lost , then they will conclude that there is no loss like this loss ; and would think themselves happy , if upon any conditions they might be but some little time within the possibilities of happiness : They would be willing to give any thing , thousands of Rams , ten thousands of Rivers of Oyl , or whatsoever men count precious : they would be willing to do any thing , if prayers , tears , humiliations , watchings , fastings would prevail to regain lost time , how gladly would all this , and much more be undertaken ? If it were to be regained by hewing their way through Rocks of stone , by swimming through Seas of blood , by encountring the greatest difficulties and dangers , how willingly would they undertake any thing that is possible to be done ? they would be willing to suffer any thing , if enduring the pain of a thousand deaths , if lying a thousand years in Hell would satisfie Gods Justice for their former neglects , and prevail for some longer time to be indulged them , how tolerable would this seem ? How gladly would they accept of the Conditions ? But alas , it will be then too late , the door of hope and mercy will be then for ever shut up against them ; they will have nothing then to do , but to lament their doleful loss , and that they will do with howlings and lamentations , able to rend Rocks and Marbles in pieces .

CHAP. XV. Of Directions to help us in looking after Eternal Blessedness .

HAving finished the Motives , I proceed to some Directions : The Apostle James speaketh of those as uncharitable men , who give good words to the poor : saying , Depart in peace , be you warmed , and filled , notwithstanding , give them not those things which are needful to the Body , and censureth their uncharitableness with (a) (a) Jam. 2. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . What doth it profit ? Probably I might incur the like Censure , should I onely exhort men to labour for Eternal Blessedness , and not withall give some Directions how it might be attained , therefore shall lay down these ensuing .

[ 1. ] We should engage our selves by taking up fixed peremptory resolutions , things fully resolved on are more than half done : when a man out of a practical conviction cometh to be sensible both of his want of happiness , that without it , it had been good for him that he had never been born , and of the worth and excellency of it , and thereupon taketh up a set resolution , that he must have it whatsoever it cost him ; that whatsoever he neglects , he will not neglect this one thing necessary , this man is not far off from the Kingdom of God ; Resolution when it is fixed like a principle in the Soul , when it is both deliberate , proceeding out of a settled judgment ; not rash , sudden and precipitant : and determinate with the full bent and tendency of the heart , not a velleity , a weak fluctuating inclination , such a Resolution hath a twofold advantage : ( 1. ) It hath a powerful influence upon the whole man ; he that fully resolveth upon a thing , will put to the utmost of his power about it ; and when a man takes up a stedfast resolution to make Heaven his business , this will engage all the Powers , Faculties , Abilities of the Soul : all the wisdome , study , care , thoughts , affections , endeavours in the pursuit of it ; such an one will stick at no pains , but be willing to do any thing that he might obtain it : ( 2. ) It will break through all Oppositions . Nazianzen walking by the Sea-side , and observing ●ow the waves beating upon the shoar , brought with them many Cockle-shels , stalks of Herbs , and the like trash , and returning with other waves , swept them away again , when in the mean time the Rocks about him stood firm , being not a whit moved by the flux and re-flux of the raging waters , deduced from thence this profitable Meditation , That weak irresolved minds are soon overcome by contrary perswasions : whereas a stedfast peremptory resolution will easily dash all temptations , and keep a man , that no contrary solicitations can remove him from his stedfastness : As therefore they say , Bees , when they flye in a great wind , ballast themselves with little stones , that they might not be carried away with the wind ; so it should be our care to Fortifie our selves with strong and settled Resolutions : onely we must take heed of resolving in our own strength . Luther in his Comment upon the Galatians , tells of Staupitius , that he had often heard him complaining to this purpose ; I have many times resolved , and covenanted for the Service of God , but I cannot perform according to my resolutions : hereafter I will take up no such Resolves ; for I well see , if God be not merciful to me in Christ , for all my vows and resolutions , I shall never be able to appear before him ; and Luther commends it for a holy kind of despair , what we think to build by our own strength , we will soon pull down by our own weakness : therefore when we thus resolve , we should go forth in the strength of the Lord , and make mention of his Righteousness only .

[ 2. ] We should improve that Power we have : though a man in his natural estate is not able to believe and repent , and do such things as more immediately accompany Salvation , yet he may do something in tendency to it : as

( 1. ) He may abstain from those sins that are Destructive of Salvation , though he cannot abstain from sin collectively ; yet he may divisively ; though not from all sin , because it is natural to sin , yet from this and that particular sin : though he cannot refrain from the inward lustings of the heart , which continually sends forth sin , as the Fountain sendeth forth water , yet he may from many outward acts of sin , every one of which strengthen the habit , and more strongly encline to sin ; the Drunkard can continue sober while he is in sober company ; the Swearer if he be in the presence of a Justice of Peace , will scarce swear an oath for some hours together , and what they do at one time , and in one company , they might do in another ; though they cannot abstain from sin out of love to God , or hatred of sin , yet they may out of love to themselves , and fear of Hell ; if the Laws of the land should ordain , that he that sweareth , or is drunk , should be punished with death , it would no doubt keep many from those sins , and what they do out of fear of a temporal , they might do much more out of fear of eternal death .

( 2. ) A man may hear , read , pray , confer , meditate , and use other outward means appointed by God ; if he doth something this way , he might do more , allow himself more time for these duties , and when he sets about them , might disengage himself from other things , that he might intend them in a more serious manner , this , and much more a man may do . If any object , that he cannot do this without Gods help , and assistance ? I answer , It is true , but withal consider , what kind of assistance is hereunto required , and I shall explain it thus : It is most true , that a man can move neither hand , nor foot , without the concourse of Gods Providence ; but it is such a general concourse , as God seldome denieth to any whereas if a man would do a thing above his strength , as when Sampson would pull down the House upon the Philistins : this requireth an addition of more strength ; in like manner , though to believe , and repent requireth a special grace and assistance of God , yet to the use of these means before hinted , is required no more than that common grace , and general assistance , which God seldom denyeth to any man .

If any object further , that they cannot perform these Duties in a spiritual manner ; they cannot pray , and hear in faith ; I answer , while they are in their natural condition , (b) (b) In statu quo . that is not their means : Means , saith one , (c) (c) Fenners Willful Murder . is that which cometh between a mans Can , and his Cannot : their means is to do what they can , to pray , that they may pray in faith ; to hear , that they may hear in faith ; to perform Duties , that they may perform them in a spiritual manner .

If it be objected thirdly , that without faith it is impossible to please God ; it is the prayer of faith that pleaseth God , and so likewise in other Duties : and to what end should they do these things , when the doing them is not pleasing to God ? I answer , Though without faith these Duties are not spiritually , and formally good , yet they are morally and materially , and so far as they are good , they are pleasing to God ; If thou doest well , shalt thou not be accepted ? (d) (d) Gen. 4. 7. A Cain , a wicked man , so far as he doth well , he is accepted : though these Duties being done without faith , are not adequately proportionable to Gods will , and so truly pleasing to him , yet they are materially good , and in regard of the matter , accepted of him ; though doing these Duties be not a degree in the thing , yet it is a degree to it , though in the state they were , it is not available to Salvation : (e) (e) Gradus in re , gradus ad rem , in statu qu● . yet by this a man renders himself more capable of Salvation , and presents himself as a subject more fit for God to work on ; though I cannot say with the Romanists , that he who improves his natural abili●ies , doth out of congruity merit justifying , and saving Grace ; or that God hath absolutely bound himself upon the exerting , and putting forth of these natural abilities , to bestow supernatural Graces ; because that of our Saviour , To him that hath , shall be given : is to be understood , in the same kind ; (f) (f) In eodem genere . yet certainly , God is never wanting to those , who are not wanting to themselves ; the Apostle saith , that God will have all men to be saved , (e) As a King really willeth , and desireth the welfare of all his loyall Subjects : though not with that degree of willingness , that he doth the welfare of some special Favourite , whom he raiseth to great preferment ; in like manner , though God doth not will the salvation of all with that degree of willingness that he doth the Elect , yet he willeth it with a true and real will , though not with an absolute efficacious will and resolution ; as a thing which he absolutely resolveth shall come to pass , as he doth the salvation of his Elect , yet he doth it with a conditional will , if they will come up to the terms of the Gospel : though he doth not deal with all men in a Covenant of Grace , yet he dealeth with all in a Covenant of Righteousness , if I may so term it ; if they do well they shall be accepted , if they believe and repent they shall be saved ; and he bestoweth upon them many means and helps to this end ; no man shall have any cause to plead at the last day , I knew thou wert an hard Master , reaping where thou hast not sown ; I was not wanting in using the means , but thou wert wanting in giving a blessing : I did what I could on my part , but thou failedst on thy part ; no , God will silence any such plea , as he did with that unprofitable servant , Why didst thou not put out my money to the Exchangers ? Why didst thou not improve that power I gave thee ? God will then make it appear , that every mans destruction is of himself ; that God would have healed Babylon , but she would not be healed ; that he would have gathered men as the Hen doth her Chickens , but they would not : Seeing then Gods bowels are not strainted to us , let not us be straitned in our own bowels ; let us carefully use the means God hath appointed , improve those talents , ( g ) 1 Tim. 2. 4. put forth that power he hath given us ; it is in vain to expect God shouid help us , unless we help our selves ; as we can do nothing without Gods assistance , so God ordinarily will do nothing without our co-operation .

[ 3. ] We should carefully observe and improve those seasons and opportunities which God puts into our hands ; though the whole time of life be given us to make provision for Eternity , yet there are some particular seasons , when this may best be done ; some certain articles of time when God maketh more immediate offers of Eternal happiness : As

( 1. ) When we find some more than ordinary impuls● to seek God , in some duty of his own appointment ; sometimes when our thoughts are taken up with other things , we find a motion darted into our minds to seek God by prayer , or some other duty ; and many times one motion after another ; and when God thus provokes us to seek him , it is a sign that is a time when God is willing to be found of us : When God bade Moses come up into the Mount to him , it was an argument he would meet him when he came there : When Christ told his Disciples , Behold I go before you into Galilee , there shall you see me ; the Disciples going , found as he had said : In like manner , when God prompts us into his presence , it is a good argument we may then prevail with him .

( 2. ) When God prepareth the heart , and puts it into a frame and temper in some measure suitable to the duty ; as when there is wrought in us an aweful apprehension of the Majesty and holiness of that God before whom we come , a lively sense of our own unworthiness to come into his presence , a serious consideration of the solemnity of the duty we are about , an earnest desire to meet God in the way of his own appointments , when God is pleased to work up our hearts into such a frame ; these preparations are not in vain , Thou wilt prepare their heart , thou wilt cause thine ear to hear , Psal. 10. 17.

( 3. ) When God is pleased to enlarge the heart , and vouchsafe a special assistance in the duty ; when a man stirreth up himself to take hold of God , and continueth wrestling with God by a holy importunity , He shall approach to me , for who is this that engageth his heart to approach unto me ? (i) (i) Jer. 30. 21. and let him take hold of my strength , that he may make peace with me , and he shall make peace with me . (k) (k) Isa. 27. 5.

( 4. ) When the hearts of Gods Ministers are enlarged , when those goads nails given from one Shepherd , are powerfully fastened upon the conscience by the Masters of the Assemblies . When Christ was teaching , it is said , The power of God was present to heal : It holds true in regard of spiritual healing , (l) (l) Luk. 5. 17. when the Word is powerfully preached , God , whose way is in the Sanctuary , whose Walk is in the midst of the golden Candlesticks , is then more specially present to make his word effectual , We then as workers together with him beseech you , that ye receive not the grace of God in vain ; then followeth , Behold now is the accepted time , now is the day of salvation . (m) (m) 2 Cor. 6. 1.

( 5. ) When there is wrought in the heart some remorse for sin : When John Baptist preached in the Wilderness of Judea , the people went out to him , and were baptised of him in Jordan , confessing their sins ; and then he tells them , Now also is the Axe laid to the root of the tree . (n) (n) Mat. 3. 10.

( 6. ) When there are stirred up in the soul , some desires after grace and salvation , Hoe , every one that thirsteth , come ye to the waters ; then Seek ye the Lord while he may be found , call upon him while he is near . (o) (o) Isa. 55. 1.

[ 7. ] When God by threatning or inflicting some great judgement , doth awaken and terrifie the conscience : Thus the Prophet having threatned a sore judgement , he adds , Therefore now also saith the Lord , turn to me with all your heart , &c. (p) (p) Joel 2. 12.

( 8. ) The time of sickness , when a man cometh to apprehend he must dye , and forthwith enter upon his Eternal condition . Tully observeth , (q) (q) Morbo gravi & mortifero-afflictis , &c. when men draw near to death , then they begin to thing of vertue , and to repent deeply of those sins and offences they before committed : Beza saith , That God laid the foundation of his spiritual health , in a violent sickness that befell him at Paris .

[ 9. ] After some great mercy conferred , or some great deliverance vouchsafed , which is apt to put the heart into a melting frame : when the Angel minded the people of Gods mercies to them , and how ill they had requited him , they wept abundantly : (r) (r) Judg. 2. These , and the like , are the particular times when God worketh more close with man , to bring back his soul from the pit , to be enlightened with the light of the living ; but here is the great misery , men that are careful to take the proper seasons in all other things , yet in this which most concerns them , are more inobservant than the Stork , and Crane , and other brutish creatures ; and this is the great cause of the miscarriage of many thousands of souls , Because to every purpose there is a time and judgement , therefore the misery of man is great upon him : (s) (s) Eccles. 8. 6. It holds true in the miseries that befall men in this life , because there is a nick of opportunity when every thing may best be done , and with most advantage ; and sometimes when it must be done , or not done at all ; and men many times want judgement to discern this time ; this is the great cause of those evils that befall the Sons of men : Esau lost the blessing for want of coming a little sooner : Saul lost his Kingdome for want of staying a little longer : And as in the things of this life , mens not timing things aright , is the cause why they miscarry in their undertakings ; so it is more especially in spirituals , because there are some particular seasons and articles of time , when God draws more near to men , and makes more immediate offers of mercy and salvation ; and men will not know the time of their visitation : hence it comes to pass that the misery of men is great upon them ; this is that that sets open the flood-gates of damnation , that makes Hell to enlarge it self , and swallow innumerable souls : there is no one sin , I think I may say , not all sins put together ; that is the cause to the damnation of so many under Gospel-light , as this one sin ; there are few who live under Gospel-dispensations , but are convinced of the necessity of making provision for their Eternal condition ; and have many purposes and resolutions to do it , only they will not take Gods time ; they put it off , and think it will be time enough afterward ; and this is that fatal Rock , where millions of souls dash themselves in pieces ; that great stumbling-block , at which innumerable men stumble and fall , and perish everlastingly : Could we lay our ears to Hell , and hear the cryes and complaints of those poor tormented creatures , I doubt not but we might hear them crying out against this sin , as the chief cause of their perishing : if therefore our souls , our salvation , our everlasting welfare be precious to us , take heed of neglecting those seasons and opportunities , which being once past , can never be recalled again ; but let us in this our day know the things that belong to our peace .

Yet further , though at these , and the like times God worketh with men , yet we may probably conceive , that there may be sometimes one particular time , when God above others draweth more near in this kind , To every thing there is a season , and a time to every purpose under Heaven : (t) (t) Eccles. 3. 1. There is a particular season , when every thing may be best done , and sometimes must be done then , or not at all . When Elisha desired that a double portion of Elijah's spirit might be given him , Elijah answered , Thou hast asked a hard thing , nevertheless , if thou see mee when I am taken from thee , it shall be so unto thee , but if not , it shall not be so ; Elisha being with him , and seeing him when he was caught up , had accordingly a double portion of his spirit ; whereas , had he missed that time , he had likewise missed of what he desired . Some have observed , that there are few men , but some one time or other in their life , have an opportunity put into their hand for advantaging themselves in regard of their outward condition in the world ; some one opportunity more conducing thereunto , than they have all their lives beside , and if this be neglected , many times they never meet with the like again .

Samuel appointed Saul to tarry seven dayes , he tarried six , and part of the seventh , and Samuel not coming , he forced himself , and offered a Burnt-offering ; the Text saith , As soon as he had made an end of offering , Samuel came , and tells him , he had done foolishly , for now would God have established his Kingdome upon Israel ; but now he tells him , his Kingdome should not continue , (u) (u) 1 Sam. 13. When the people met to crown Rehoboam , had he then spake good words to them , as his old Counsellers advised , they would have served him for ever : but speaking harshly , ten Tribes revolted from him , and he could never after regain that opportunity , he then had of setling himself : It is probable it may be thus with some , in regard of their spiritual condition , Christ telleth the young man , that he was not far off from the Kingdome of God ; but he being unwilling to comply with Christs terms , went away , and we do not read that he ever came to Christ after ; When Paul reasoned of Righteousness , Temperance , and judgement to come , Faelix trembled , but put him off at present , go thy way for this time , when I have a convenient season , I will call for thee , but we do not find that ever that season came ; So Agrippa tells Paul , Almost thou perswadest me to be a Christian ; within a little ; (w) (w) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but having thus spoken , he rose up , and it is likely was never after in so good a frame ; some upon the hearing of a powerful convincing Sermon : others in the time of some great sickness , much bewail their former neglects , and take up strong resolutions for the future , so as at present , they seem not far off from the Kingdom of Heaven ; yet afterward , repent of their very repentance ; (x) (x) Ipsius poenitentiae poenitentiam agunt . and neglecting to improve this opportunity , it may be feared of some , that they never have the like again .

Some say , the Panth●r never bringeth forth but once , and the reason is , because when the young ones gather strength , they struggle to get more liberty , and with their nailes tear the film , or bag , in which they are inclosed , which putting the Dam to pain , she casts them out , while they are yet blind and deformed , and the bag being torn , she is uncapable of bearing after ; Thus many , when they are under the pangs of the new birth , which might if well managed , be a happy preparative for forming Christ in their Souls : yet growing impatient of these workings , and stirrings of Conscience , and not willing to stay long enough in the place of breaking forth of Children , they either silence Conscience by running to worldly diversions , or snatch at comfort before Humiliation hath had its perfect work , and by this default all comes to nothing ; with Ephraim they flee like a Bird from the birth , and from the womb , and from the conception , and possibly never recover the like advantage . Infinitely therefore doth it concern us , when we have so fair a gale for Heaven , to improve this opportunity to the best advantage , which cannot be neglected without great hazard of losing Eternal happiness .

[ 4. ] We should be careful to cherish the good motions of Gods Spirit , exciting us to this work : As the best way to overcome sin , is to resist the first motions of it , ( upon that in Gen. 3. the Seed of the Woman shall break the Serpents head : Austin saith , What is the Serpents head but the beginning of sin ? (y) (y) Quid est caput Serpentis nisi initium peccati ? Resist that , and thou breakest the Serpents head , ) so the best way of working out our Salvation , is to cherish those good motions the holy Spirit breatheth into the Soul ; if thou blowest a spark , saith the Wise man , thou shalt have fire , if thou spit upon it , it will go out , and both out of one and the same mouth . The Spirit of God is compared to Fire in Scripture ; as that phrase of quenching the Spirit , implyeth , there is no man , but sometimes hath a spark of this fire warming his heart ; if we be careful to blow this spark , we may have fire to light our feet into the ways of peace ; if we quench , or neglect to cherish it , we make our selves fitter fuel for everlasting burnings : the Spirits working is compared to the blowing of the Wind , (z) (z) Cant. 4. 16. Joh. 3. 8. Mariners , when they have a fair wind , use to put forth ; but if they neglect that Opportunity , may stay some time before they have another wind , and perhaps may lose their intended Voyage : when the North and South wind of Gods Spirit bloweth upon the Garden of our Souls , then is our time to set out for Heaven ; if we neglect these sweet gales , we must know , the Spirit bloweth where , and when it listeth , we cannot expect it should blow at our pleasure : It is said of the Ostrich , That she leaveth her Eggs in the Earth , and warmeth them in the Dust , and forgetteth that the Foot may crush them , or the Wild Beast break them . (a) (a) Job 39. Some Naturalists say , when she thus leaveth her Eggs , she doth it with an intent to return to them again , and for that purpose usually takes her mark by the seven Stars , but having staid some time in seeking her Food , and the seven stars being removed from the place where they were , she in vain looketh for her Eggs , and so they are either broken , or miscarry for want of brooding : Many men have good motions put into their hearts , many purposes to set about that great work of their Salvation ; but at present they lay them aside , thinking they may re-assume them when they please ; but neglecting at present to prosecute those good motions , the Spirit being grieved , withdraws it self , and when the Spirit withdraws its assistance , it will be in vain to think to effect this work by their own strength ; when therefore the blessed Spirit of God warmeth our hearts with good motions , it should be our care to follow good motions , with good purposes , and purposes with promises , and promises with endeavours , and endeavours with performance , and performance with perseverance : whereas , if we quench these motions , and stifle these births of the Holy Ghost in our Souls , it will be just with God to withdraw his Spirit ; so God threatneth , Be Instructed , oh Jerusalem , lest my Soul depart from thee , and woe to them when I shall depart from them , saith God . (b) (b) Jer. 6. 8. Hos. 9. 12.

But to press this further , Behold , saith Christ , I stand at the door and knock : (c) (c) Rev. 3. 20. Motus vehemens , iteratus , gradualis , finitus . this knocking is chiefly by the motions of his Spirit : Knocking , is first , a vehement motion : men knock hard when they desire to come in , so doth the blessed Spirit . Secondly , It is an iterated motion : men knock , and if they be not heard , knock again , so the Spirit . Thirdly , It is a gradual motion : men knock first more gently , then with a louder noise , so likewise it is with the Spirit . But then Fourthly , Knocking , is a finite motion : men will not always continue knocking ; we have a saying , if a man knock three times , and none answereth , it is manners to be gone ; and when the Spirit of God knocketh time after time , if we shut up the doors of our hearts , it is but just that he should give over , and never knock more .

Again , He is not onely said to knock , but Call ; behold , I stand at the door and knock , if any man hear my voice : though he doth not speak by an audible voyce , yet he doth by words spoken inwardly to the mind , (d) (d) Verbis mentalibus ; occultâ inspiratione . by a secret inspiration ; as Austin saith , he felt something within him , but what it was he could not tell ; for it was neither a voyce to be heard by the Ear , nor any colour to be discerned by the Eye , nor any scent to be perceived by the smell ; it was neither hard , nor soft , that it might be felt , yet there was something God did , which he easily felt , but was not able to express ! As when the Lightning , saith Cyprian , breaketh through the Cloud , the sudden splendour of it doth not so much enlighten , as dazzle the Eyes ; so thou sometimes feelest thy self touched , but dost not see him that toucheth thee ; thou hearest words spoken inwardly to thy Soul , but doest not perceive him that speaketh to thee ; by such a Voyce God often speaketh to men , a Voyce sweetly acquainting us with Gods will ; (e) (e) Vox blandè & leniter divinam insinuans voluntatem . such a Voyce as is spoken of , Thine ears shall hear a word behind thee , saying , this is the way , walk in it ; (f) (f) Isa. 30. 21. and if when God thus speaketh we be ready to hear , if when he saith , seek my face , our hearts eccho , thy face Lord will we seek ; when he saith , let him that hath an ear to hear , our hearts answer , speak Lord , for thy Servants hear ; when he saith , Return ye back-sliding Children , our hearts answer , Behold we come unto thee , for thou art the Lord our God ; (g) (g) Jer. 3. 22. If when he cryes , Lift up your heads , Oh ye Gates , and be ye lift up ye everlasting Doors , that the King of Glory may come in , we forthwith hear his voyce , and open the door , he is most ready to come in , and sup with us , and to give us to sup with him . But here is the great misery , God speaketh once , yea twice , yet man perceiveth it not , (h) (h) Job 33. 14 , and when we turn a deaf ear to Gods Call , we hereby provoke him to take up that peremptory resolution , Because I called , and ye refused , I will also laugh at your Calamity ; then shall they call upon me , and I will not answer , they shall seek me early , but shall not find me . Sometimes he is said to strive with men : and this he doth in such manner , that it is no easie thing to out-strive these wrestlings and contendings of Gods Spirit ; he doth so follow men with the Exhortations , Admonitions , Counsels of his Word , so hedge them in with Mercie● on the one hand , and Corrections on the other ; so besiege them by inward Enlightnings , Convictions , Perswasions , Impulses , that men shall confess another day , that they were forced to strive , and strive hard to elude these workings of Gods Spirit , but this he will not do always , My Spirit shall not always strive with man : (i) (i) Gen. 6. 3. Oh then take heed of withstanding these strivings of the Spirit , Woe be to him that striveth with his Maker ; (k) (k) Isa. 45. 9. If all striving with God be woful , certainly this is most desperate , when he shall strive to do us good ; and we shall strive to suppress and put off these contendings of the Spirit , when he shall strive to save us , and we shall strive for our own Damnation : woe to him that thus striveth with his Maker , if we have hitherto thus striven against God , take we heed of striving any longer , lest God resolve , My Spirit shall not always strive with man , for that he is flesh .

Sometimes the Spirit is said to draw , (l) (l) Cant. 1. 4. Hos. 11. 4. There are in Nature four ways by which one thing may be said to draw another ; by Sympathy , so they say the Herb Aproxis , through a natural correspondence with the fire , though at a distance from it , draweth the flame , and begins to burn : by heat , so the Sun draweth up the Vapours : by motion , so the Horse draweth the Coach : and by secret attraction , so Amber draweth the Straw , and the Loadstone Iron : the blessed Spirit maketh use of all these four ways of attraction ; he draweth by Sympathy , when he worketh in the heart any kind of willingness to yield to his call ; by heat , when he warmeth the heart by good motions ; by motion , when he seeketh to work upon men , by the pious examples of other Christians ; and lastly , by secret attraction , when in a Dream , a Vision of the Night , or any other secret way , he openeth the ears of men , and sealeth their Instruction , that he may withdraw man from his purpose , and hide Pride from man , (m) (m) Job 33. 16 , 17 , 29. And as El●hu adds , Loe all these things worketh God oftentimes with man : These several ways he seeketh to draw him to himself , and when the Spirit doth thus , we should resolve with the Church , Draw me , we will run after thee : (n) (n) Cant. 1. 4. whereas , if when the Spirit draws on , we draw off ; when he draws forward toward Heaven , we draw backward toward perdition : Let us remember that dreadful commination , If any man draw back , my Soul shall have no pleasure in him . (o) (o) Heb. 9 , 3 , 8. By all this it appeareth of what grand import it is to observe the motions , and comply with the workings of the Spirit : We read , when the Cloud , the testimony of Gods presence , abode upon the Tabernacle , whether it were two days , or a month , or a year , the Children of Israel abode in their Tents , and journyed not ; but when the Cloud was taken up , whether it were by Day or by Night , they journyed : (p) (p) Numb. 9. 17. when the Spirit of God is present with us , and offereth its assistance , now is our time to set out for Heaven ; whereas , to neglect this season , and to think to do it afterward , is as if the Mariner should lye still when the Wind is favourable , the Ship rigged , the Sails spread , and all accommodations provided , and should put forth when he were deprived of all these Advantages : Or as if the Smith should lay aside the Iron when it is hot and malleable , and begin to strike when it is grown cold . When David enquired of God whether he should go out against the Philistines , he had this Answer from God , When thou hearest the sound of a Going in the tops of the Mulberry-trees , then thou shalt bestir thy self , for then shall the Lord go out before thee : (q) (q) 2 Cor. 5. 24. When we hear as it were a voice within us exciting us to this work , we should then set upon it , that being the time when the holy Spirit goeth before us .

[ 5. ] We should conscionably perform those Duties 〈◊〉 God hath appointed as means and helps to obtain Eternal happiness : As ,

( 1. ) We should be much in Prayer : David saith , For my love they are mine Adversaries , but I give my self to Prayer ; (r) (r) Psal. 109. 4. it is in the Original , but I prayer ; the words [ give my self unto ] as in our Translation , are added for explanation , as the different Character sheweth : David speaketh as if he were composed and made up of Prayer , and therefore no wonder that David assureth himself of Heaven ; As for me I will behold thy face in Righteousness ; it being impossible that a Son of so many prayers should perish : He that calleth upon the Name of the Lord shall be saved , is in three several places Recorded in Scripture .

( 2. ) We should be swift to hear . Hear and your Soul shall live . (s) (s) Isa. 55. 3. It was by the Ear , by our first Parents listening to Satan , that we lost that happiness we were entitled to by our first Creation : and as in Nature , the same thing that giveth the wound , doth sometimes afford the Cure : So God hath ordered , that by the Ear , by hearing the Word , we may obtain happiness . Excellent is that passage of Chrysostome , If you step into Courts of Judicature , what pleading and wrangling shall you hear ? If into the Market-place , there is little to be seen but buying and selling , and lying and cheating ; if into Private Families , nothing but working and toiling for the World ; if into Princes Courts , all the Discourse is about Honours and worldly greatness , but nothing that is Spiritual , (t) (t) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . scarce a word of God and Heaven . But go now into the House of God , and there you shall be sure to hear something of Heaven and Heavenly things , of the blessedness of separate Souls , of such things as neither the eye hath seen , nor the ear heard : (u) (u) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. we should therefore diligently wait at Wisdomes doors , and attend at the posts of her Gates .

( 3. ) We should be much in Thanksgiving ; God promiseth , I will give thee the opening of the mouth in the midst of them ; (w) (w) Ezek. 29. 21. he would give them deliverance in such manner , that Ezekiel , and the rest of the Faithful , might with freedom and open mouth praise the Lord in the Assemblies . This opening of the mouth in praise , which justly belongs to God , for for whom praise waiteth in Sion , and is imperfectly done by Believers on Earth , is perfectly and abundantly practised by the Saints in Heaven : the high praises of God are in their mouths ; it is the great work of those Heavenly Inhabitants : as therefore wicked men accustom themselves to swearing and cursing ; as practising that on Earth they are like to do in Hell : So the Saints inure themselves here to blessing and praising God , as learning that Duty on Earth , which they are to practice in Heaven : As Young Gentlemen , who intend to Travel into Forrein Countries , will before-hand season themselves with some general Observations of the Situation , Manners , Customes of those Countries ; and learn something of the Language , that they might not be wholly to seek when they come there : In like manner , if we intend for Heaven , we should now accustom our selves to praising God , which is the proper Language of Heaven , and will make us more meet for it . The 145 Psalm is entituled , Davids Psalm of Praise : Some Rabbins had so high an esteem of this Psalm , that they affirmed , that he who would three times every day repeat over this Psalm , might assure himself of Heaven ; which because some might think too high , Rabbi Kimchi thus moderateth ; that it is to be understood of those that not only speak it with their mouth , but with their heart also ; when the Sacrifice of Praise is offered to God , not only upon the high places of the tongue , but upon the Altar of the Heart , and from thence flameth forth in the Life ; such praise hath a promise of Salvation made to it , Whoso offereth praise , glorifieth me ; and to him that ordereth his Conversation aright , will I shew the Salvation of God . (x) (x) Psal. 50. 23. The praises the Saints now give to God , are like the Musician's tuning his strings before he playeth ; they are but the essayes of those everlasting Allelujahs they shall sing in Heaven .

( 4. ) Another help is Christian Conference , and conversing with Heavenly minded Persons : It is a good Observation Chrysostome hath , that naturally a man hath but one Head to advise him , one Tongue to speak for him , two Eyes to fore-see dangers , two Hands to work with , two Feet to walk with ; whereas , saith he , had a man that skill , that he could make that Head a thousand heads to advise him , that Tongue a thousand tongues to speak for him , those Eyes a thousand eyes to fore-see dangers , &c. he would hardly be circumvented by any Policy ; but this benefit we may have by the Communion of Saints ; their Examples , Prayers , Directions , Exhortations , Encouragements , would be great helps to us in the way to Heaven : They who ask the way to Sion with their faces thitherward , are in a hopeful way of arriving there . When the Spouse enquired of the Watch-men , it was but a little that she passed from them , but she found him whom her soul loved .

To these I might add the Duties of Reading , Meditation , Self-examination , and some others , which must be all done in their proper seasons : The Husbandman must dung his Ground , Plow , Sow , Harrow , and perform other parts of necessary culture ; if he neglects any one of these , he cannot expect a good Crop ; so it must be in our Spiritual Husbandry , we must use all the means appointed by God , without the neglect of any ; it would be a weakness in a man that hath a heavy Load , and dirty ways to pass thorow , to take but any one Horse out of his Team ; our work is great , our strength small , our Enemies Potent , our hinderances many , therefore had need use all the helps God affordeth , without omitting any one : Only I shall subjoyn two Cautions to be observed by us in the Use of these means , and performance of these Duties .

1. We must not be as the Grashopper , that takes some skips toward Heaven , and then squats down upon the Earth again : or as some say of the Leopard , that if he doth not get his prey at two or three jumps , is impatient of any further pains : we must not think it enough to perform these Duties for a time , and then give over if we do not find that success we expected , but must continue and persevere in the practice of them : In the Morning sow thy seed , and in the Evening with-hold not thy hand , for thou knowest not whether shall prosper , either this or that , (y) (y) Eccles. 11. 6. Elijah sends his Servant to look toward the Sea , he looked , but saw nothing ; he went and looked a second , a third , nay six times , yet seeth nothing ; he went the seventh time , and then he saw a little Cloud like a mans hand , and presently the Heaven was black with Clouds , and there was a great Rain : It may be thou hast made thy addresses to God in the ways of his appointment , and that not once , but often ; thou hast followed God from one Ordinance to another , and yet God answereth thee neither by Prophets , nor by Dreams ; yet be not discouraged , but wait still upon God in the use of the means ; possibly at last thou mayest see some little Cloud arising , some little relenting for sin , some weak desires after Grace and Salvation ; if but so , do not despise this day of small things ; or if at present there be not so much as a little Cloud appearing , yet resolve still to wait upon God , and possibly , as in that Miracle wrought by Jehoram , of which the Prophet saith , Make this Valley full of Ditches ; for thus saith , the Lord , ye shall neither see Wind nor Rain , yet the Valley shall be filled with Water : (z) (z) 2 Kings 3. 16 , 17. So , though at present there be neither Wind nor rain to be seen ; not one sigh coming from the heart , not one tear dropping from the eye , yet God being remembred in his ways , may in his due time showre down righteousness and Salvation upon thy Soul : Be not weary , saith the Apostle , of well doing , for in due season we shall reap , if we faint not , (a) (a) Gal. 6. 9. We should not then be as the common draught-horse , who if he doth not find the Load coming , gives over after a pull or two ; bu● like the Horse of a right breed , which , though tyed to a Tree that stirs not , yet strains , and pulls , and will sooner fall down dead with straining , than give over . I charge you , O ye Daughters of Jerusalem , that ye stir not up , nor awake my Love till he please , (b) (b) Cant. 2. 7. She was willing to wait his leisure . When Moses went up to receive Gods Commands , he stays six days in the Mount , (c) (c) Exod. 24. 16. and the seventh God called to him : though we wait long , yet if at last God speak Peace , this will be a sufficient recompence for all our waiting .

2. A second Caution is this , We should take heed of any high thoughts of any thing we do , but let the golden thred of Self-denyal run thorow all our Duties ; and that in these two particulars :

( 1. ) We should not be like that Antipheron , a Creature Aristotle speaketh of , who by reason of the weakness of his Eyes , had a reflection of himself in the Air , as others have in a Looking-glass , so as all the day long he still saw himself ; but rather should be like that Mirrour fixed upon the wall of the Arcadian Temple , in which , when men looked to see themselves , they saw instead of their own faces , a representation of the Deity they adored ; when we have done all we can , instead of seeing our selves , we should see God in all our Duties , and look upon all we do as Gods work in us : The Ciens doth not bring forth fruit by any virtue of its own , but by virtue of the stock into which it is ingraffed : Without me , saith Christ , ye can do nothing . If Austin , in the Agonies of his first Conversion , heard , as he thought , a voice speaking to him , Do you stand in your self , and do you not stand ? (d) (d) In te stas , & non stas ? It was to let him know , that the way to fall , was to stand in his own strength . If Catharine of Sienna , labouring under temptations , and begging Christs help , had , as is reported , this Answer returned , I am what I am , thou art what thou art not : It was to make her sensible that she was nothing in her self ; what she was , she was in and by Christ : the promise of the Kingdom of Heaven is made to the poor in Spirit , (e) (e) Mat. 5. 3. Such as know they are nothing , have nothing , deserve nothing , can do nothing of themselves ; we must be emptied of our selves , if we would receive of Christs fulness ; we must be nothing in our selves , if we would have Christ to be all in all to us ; when we have done all we can , we must deny our selves , and ascribe all to free grace . When Joab had overcome Rabbah , he sent to David to come and take i● , lest if he took it , it were called after his Name . (f) (f) 2 Sam. 12. 28. When we have performed Duties in the best manner , we should be willing that God have the glory of all . When David and the People offered liberally and willingly toward the Building of the Temple , David ascribeth all to God , Who am I , and what is my People , that we should be able to offer so willingly after this sort ? for all things come of thee , and of thine own have we given thee . (g) (g) 1 Chron. 29. 14. Paul , whom Austin for this cause calleth the best Child of Grace , the faithfullest Servant of his Lord , whatsoever he was , or had , or did , he ascribeth all to free grace ; he was in nothing behind the chiefest of the Apostles , yet confes●eth he is nothing . (h) (h) 2 Cor. 12. 11. He was what he was , eminent for grace , yet what he was , he was by grace ; By the grace of God I am what I am ; (i) (i) 1 Cor. 15. 10. he lived , yet not he , but Christ lived in him . (k) (k) Gal. 2. 20. He laboured abundantly , yet not he , but the grace of God which was with him . He was able to do all things , but through Christ strengthning him . (k) (k) Phil. 4. 13. When we do evil , we do our own , as Christ saith of the Devil . (l) (l) John 8. We walk as men ; they like men have transgressed the Covenant . (m) (m) Hos. 6. 7. But if we do any thing that is good , it is from God , who worketh all our works in us ; as therefore of him , and through him , so to him are all things .

( 2. ) We must take heed of relying upon them : Luther faith , We must take heed not only of our sins , but of our good Works ▪ (n) (n) Cavendum est non solum à peccatis , sed à bonis operibus . Duties can never have too much diligence used about them , nor too little confidence placed in them ; they are good helps , but bad Saviours ; it is necessary we do them , but it is dangerous to rely upon them . John Knox lying upon his Death-bed , passed over the last night of his Life with many sighs and groans ; being asked , What was the cause of his trouble ? He answered , that he had in his life-time gone thorow many Combats , endured many buffettings of Satan , but now the roaring Lion set more strongly upon him ; before the Devil had set his sins before him , and tempted him to despair , and sought to work upon him by worldly allurements ; but now he went another way , seeking to perswade him , that Eternal Life was but a due Reward for the great pains and labours he had taken in the Church of God ; and this he looked upon as the most dangerous temptation ; if the Devil cannot disswade us from performing Duties , he will perswade us all he can to rely upon them ; and this will as much gratifie Satan , and as certainly ruine our Souls , as if we wholly neglected them : when we have done all we are able , we must say , We are unprofitable Servants . (o) (o) Horreo quicquid de meo est , ut sim meus . Rollocke , when some minded him upon his Death-bed of his great Service he had done in the Church ; He replyed , I abhor my Rectorship of the University , my Reader-ship of Divinity , my Pastorship of Edenborough ; and all I have done , that I might be sound in Christ , not having on mine own Righteousness : And at another time : There is nothing of mine , which I do not account as dung , that I might win Christ . And again , I have nothing to glory in , but the merits of Christ , all other things I count losse .

6. We should labour for those Graces which entitle to eternal happiness ; I shall name only some : as

( 1. ) Knowledge , This is eternal life to know thee the onely true God , and Jesus Christ whom thou hast sent . (p) (p) John 17. 3. Though the Valentinian Hereticks had knowledge in too high estimation , when they ascribed all to it , affirming , that as ignorance made us subject to all misery , so the restauration of the inward-man must needs belong to knowledge onely ; yet what some Philosophers said of Light ; that all the influences of the Sun and Stars , are by light transmitted to this inferiour world ; so the light of Knowledge is that Conduit-pipe , by which the several Graces God worketh , are conveyed into the soul ; as in the first Creaation light was the first thing God made : so in the new Creation . Josephus saith , that Judas Maccabeus , going about to repair the Temple , and purge out the reliques of Idolatry : began with the Lights : placed a Light upon the golden Candlestick , and ordained a Feast , which they called Lights : (q) (q) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thus when God purifyeth the heart , and makes it a Temple for himself ; He first setteth up the light of knowledge in the Soul , without this we can never hope to be made partakers of the inheritance of the Saints in light ; When Hamans face was covered , death followed : when men live in a land of Light , and yet have the things of their peace hid from their eyes , it is a sad Prognostick of their everlasting miscarriage ; If our Gospel be hid , it is hid to them that are lost , (r) (r) 2 Cor. 4. 3.

( 2. ) Godly sorrow , which worketh repentance to Salvation , not to be repented of . (s) (s) 2 Cor. 7. 10. If any thinks he hath no sin , I would say to him , as Constantine of Acesius the Novatian , Let him make new Ladders to climbe up to Heaven by : but if we have sinned , there is no other way than by godly sorrow ; sin must be purged either by water , or by fire , saith Guericus ; if the water of Repentance doth not here wash away our sins , Hell-fire will afterward burn our souls .

( 3. ) Faith , which the Apostle calleth the substance of things hoped for , the evidence of things not seen (t) (t) Heb. 11. 1. though we must distinguish between faith of Adherence , and Faith of Evidence , between the first Act of Faith whereby we believe , and the second Act , or as some call it , an act flowing from faith ; (u) (u) Actus à side emanans . between the work of Faith , which is Believing , and the fruit of Faith , which is Assurance : A Christian may have faith in the Seed , and not in the Harvest ; the fire of Faith may warm his heart , yet not flame forth in Assurance ; he may have the direct act of Faith , both a Negative exclusive act , whereby he renounceth all other wayes and means of Salvation , and a Positive exclusive act , whereby he rests wholly upon Christ for Eternal life ; yet not have the Reflex act , whereby he knoweth that he believeth , and that Salvation belongeth to him ; yet where Faith is in Truth , it giveth undoubted title to Heaven , though at present no particular assurance of it . Faith is called a Believing to Salvation , (w) (w) Heb. 10. 39. and Salvation is said to be the end of Faith , (x) (x) 1 Pet. 1. 9.

( 4. ) Love , The joyes of Heaven are said to be prepared by God , for those that love him , (y) (y) 1 Cor. 2. 9. Ambrose in his Funeral Oration for Theodosius , describing his religious Death , bringing in the Angels , and Archangels hovering about his departing Soul , to carry it to Heaven ; And asking him , what Grace it was he here practised on earth , that gave him so ready an admittance into Heaven ? He replyed , I have loved , I have loved ; Love is as strong as Death , the coales thereof are coales of fire , which hath a most vehement Flame . (z) (z) Cant. 8. 6. In the flames of this fire it is , that the devout Soul ascends to Heaven , as the Angel once in the flame of Manaoh's sacrifice .

( 5. ) Humility , As the Philosopher being asked ; What is the first thing required in an Orator ? answered , Pronunciation ; what was the second ? what the third ? answered still , Pronunciation , Pronunciation ? So saith Anstin , If I were asked , what is the readiest way to attain Truth , and so Happiness ? I would answer , The first , the second , the third thing , is Humility , Humility . as often as I were asked , I would say Humility , Humility doth not only entitle to Happiness , but to the highest degree of Happiness , Whosoever shall humble himself as this little child , the same is the greatest in the Kingdome of Heaven . (a) (a) Matth. 18. 4.

( 6. ) Heavenly-mindedness . There is no one thing so much hindereth the attaining eternal life as Earthly-mindedness ; there are some Fowle they call Polysarchoi , which though they have wings like other Fowle to flye with , yet they have such heavy ponderous bodies , that they seldome flye higher than the stub of some Tree , but live most-what like beasts upon the earth : worldly-minded men are like these Fowles , who though they have intellectual , immortal souls , by which they should converse in Heaven , yet they are so eaten up with the world , that they have no time , and lesse mind to look after Heaven . Chryosostome observeth , that other beasts , though they are made so as they look down to the earth , yet sometimes , (b) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . especially in their extremity , they lift up their heads towards Heaven ; only the Camel is so depressed with the bunch of flesh upon his back , that he is alwayes poring upon the earth , and is never observed to look up toward Heaven ; To other beasts he compareth other sorts of sinners : who though great strangers to Heaven , yet sometimes have some thoughts of God , and Heaven , onely the covetous worldling , like the Camel , is so bowed down to the earth , that he liveth , as if there were neither a God to be served , nor a Heaven to be looked after : this sin therefore we must in a special manner take heed of , it is not more impossible for the same eye , at the same instant , to look downward toward the Earth , and upward toward Heaven , than to have the heart set both upon the World and Heaven ; if we desire , and hope for Heaven , we must be Crucified to the world , must set our affections on things above , not on things on the Earth ; we must never expect Heaven when we dye , if we be strangers to Heaven while we live : In physical transmutations the form is introduced in an instant ; but there are some antecedent qualities , some previous dispositions that prepare the body for that change ; though the soul in the instant of death quits Earth , and mounts up to Heaven , yet it must be prepared for Heaven by conversing there before-hand ; such as now live strangers to Heaven , shall never intermeddle with those joyes .

( 7. ) To these we must adde the grace of perseverance ; some have seemed to begin well , yet ended miserably ; others have begun ill , but ended happily ; perseverance is all in all , other graces run the race , but only perseverance receiveth the Crown . Be thou faithful unto death , and I will give thee a Crown of life : (c) (c) Rev. 2. 10. Solomon saith , better is the end of a thing , than the beginning thereof (d) (d) Eccles. 7. 8. The grace of the Comedy lyeth chiefly in the last Scene ; it is the evening that Crowneth the day : Seneca saith , the last day judgeth all the precedent ; happy are they , whose last dayes are the best dayes ; whose works are more at last , than at first ; whereas , when men seem to begin well , and afterward turn from the holy Commandement , it had been better for them never to have known the way of Righteousness . (e) Among other Prodigies which were about the time Julian came unto the Empire , this was one : after a plentiful Vintage , there were wild grapes appeared upon their Vines , with which many wise men were much affected , looking upon it as ominous . when men seem to abound in the fruits of Righteousness , and afterward bring forth the wild grapes of sin and disobedience , it is a sad prognostick of their eternal ruine ; as the falling of the leaf is the forerunner of winter , so the falling away of men in this life , presageth that winter of Gods wrath ; when the storms , and tempests of D●vine vengeance shall for ever beat upon them : having then put our hand to the Plow , we must take heed of looking back again , the promise of eternal happiness is made to such as persevere , He that endureth to the end shall be saved . (t) (t) Matth. 10. 22. (s) 2 Pet. 2. 21.

FINIS .